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31 | And thou shalt make the robe of the 36 | And : thou shalt make a plate of pure ephod all of blue.
gold, and grave upon it, like the engravings of 32 And there shall be a hole in the top of it, a signet, HOLINESS TO THE LORD. in the midst thereof: it shall have a binding of 37 And thou shalt put it on a blue lace, that it woven work round about the hole of it, as it were may be upon the mitre; upon the forefront of the hole of an " habergeon, that it be not rent. the mitre it shall be.
33 And beneath, upon the *hem of it, thou 38 And it shall be upon Aaron's forehead, that shalt make pomegranates of blue, and of purple, Aaron may bear the iniquity of the holy things, and of scarlet, round about the hem thereof, and which the children of Israel shall hallow in all bells of gold between them round about: their holy gists; and it shall be always upon his
34 A golden bell and a pomegranate, a golden forehead, that they may be baccepted before the bell and a pomegranate, upon the hem of the LORD. robe round about.
39 | And thou shalt embroider the coat of 35 · And it shall be upon Aaron to minister: fine linen, and thou shalt make the mitre of fine and his sound shall be heard when he goeth in linen, and thou shalt make the girdle of needleunto the holy place, before the LORD, and when work. he cometh out, that he die not.
40 ° And for Aaron's sons thou shalt make
Ch 39 22 Lev. 87.-* Ch. 39. 2. -x Or, skirts. Ch. 39. 24-26.-y Eeclus. $5.9.- Ch. 39. 30. Zech 14, 20. Ecclus. 45. 12-a Ver. 43. Lev. 10. 17. & 22. 9.
Numb. 13. 1. Isai. 53. Il. Ezek. 4. 4-6. John 1. 29. Hebr. 9. 23. 1 Pet. 2. 24.-blev. 1. 4. & 22. 27. & 23. 11. Jeai. 36. 7.--. Ver. 4. Ch. 39. 27-29, il. Ezck. 41. 17, 13.
which was called TRUTH, engraved on a sapphire, and HOLINESS TO THE LORD.] This we may consider as the hung about his neck with a gold chain.”
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 Egypy 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 I have now before me paintings taken on the spot, by a and just ONE, who, in the fulness of time, was 10 come native Chinese, of the different courts in China, where and put away sin by the sacrifice of Himself. criminal causes were tried. In these the judga always It is allowed on all hands, that this inscription was in appears with a piece of embroidery on his breasi, on which the primitive Hebrew character, such as appears upon a white bird, of the ardea or heron kind is represented ancient shekels, and such as was used before the Babylowith expanded wings. All these seem to have been de- nish captivity, and probably from the giving of the law on rived from the same source, both among the Hebrews, the Mount Sinai. The many wop Kodesh Layhorah, of the Egyptians, and the Chinese. And it is certainly not im- present Hebrew text would in those ancient characters possible, that the two latter might have borrowed the no- appear thus: tion 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 breastpioce which, in the modern Samaritan characters evidently deof this kind.
rived from that above, is as follows: RENT2 wsp Verse 31. The robe of the ephod] See on ver. 4. From And the word IMT in this ancient and original characthis description, and from what Josephus says, who must ter, is the famous Tetragrammaton, or word of four lethave been well acquainted with its form, we find that this ters, which to the present day, the Jews will neither write miil, or robe, was one long straight piece of blue cloch, nor pronounce. The Jews teach, that these letters were with a hole or opening in the centre, for the head to pass embossed on the gold, and not engraren in it: and that through; which' hole, or opening, was bound about, tha: the plate on which they were embossed, was about two it might not be rent in putting it on, or taking it off, ver. 32. fingers broad, and that it occupied a space on the forehead,
Verse 35. His sound shall be heard] The bells were between the hair and the eyebrows. But it is most likely doubtless intended to keep up the people's attention to the that it was attached to the lower part of the mitre. very solemn and imporiant office which the priest was Verse 38. May bear the iniquity of the holy things) then performing; thai they might all have their hearts Dwipany ONN NUN re 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. hiinself in remembrance that he ministered before Ichorah, cal manner, the sin of the holy or separated things of and should not come into his presence without due rever-ferings or sacrifices. Aaron' was, as the high priest of ence.
ihe Jews, the type or representative of our blessed ReThat he dic not] This seems an allusion to certain cer- deemer; and as he offered the sacrifices prescribed by the emonies which still prevail in the eastern countries. Je-Law, to make an atonement for sin, and was thereby rehovah appeared among his people in the tabernacle, as an presented as bearing their sins, because he was bound to cmperor in his tent among his troops. At the doors of the make an atonement for them; so Christ is represented as tents or palaces of grandees, was generally placed some bearing the sins, i. e. the punishment due to the sins of sonorous body, either of metal or wood, which was struck, the world, in his becoming a sacrifice for the human race, to advertise those within, that a person prayed for admit
see Isaj. liii. 4. 12, where the same verb, nwi nasa, is tance to the presence of the king, &c. *As the tabernacle used: and see 1 Pei. ii, 24. By the inscription on the plate had no door, but a reil, and consequently nothing to pre on his forehead, Aaron was acknowledged as the holy vent any person from going in, Aaron was commanded to minister of the holy God. To the people's services, and put the bells on his robe, that his sound might be heard, their offerings, much imperfection was attached,' and uchen he went into the holy place, before the Lord.
therefore Aaron was represented, not only as making an Verse 36. Thou shall make a plate of purc gold] The atonement in general, for the sins of the people, by the word pos isits, which we render plate, means a flower, or sacrifices they brought; but also as making an atonement any appearance of this kind. The Septuagint translate for the imperfection of the atonement itself, and the mans by **7*20v, a leaf ; hence we might be led to infer, that ner in which it was brought. this plate resembled a wreath of fiorders, or leares ; and as It shall be alwuys upon his forehead] The plate, init is called, chap. xxix. 6. v nezer, a crown, and the au
scribed with Holiness unto the Lord, should be always on thor of the book of Wisdom, chap. xviii. 24, who was a his forehead, to teach that the Law required holiness: that Jew, and may be supposed to know well what it was, calls this was its aim, design, and end; and the same is reit Sueden; it was probably in the form, not of the ancient quired by the Gospel; for, under this dispensation, it is diadem, but rather of the railiated crown worn by the an- expressly said, Without holiness no man shall see the cient Roman emperors, which was a gold band, that went Lord. Heb. xii. 14. round the head from the vertex to the occiput; but the po Verse 40. For glory and beauty} See the note on sition of the Jewish sacerdotal crown was different; as
verse 2. that went round the forchead, under which there was a Verse 42. Linen brecches) This command had in view blue lace, or fillet
, ver. 37. which was probably attached 10 the necessity of purity and decency in every part of the the mitre or turbant, and formed its lowest part or border. I livine worship; in opposition to the shocking indecency
coats, and thou shalt make for them girdles, and them, to minister unto me in the priest's office: bonnets shalt thou make for them, for glory and » Take one young bullock, and two rams withfor beauty.
out blemish, 41 And thou shalt put them upon Aaron thy 2 And o unleavened bread, and cakes unleavbrother, and his sons with him; and shalt «anointened, tempered with oil, and wafers unleavened, them, and consecrate ? them, and sanctify anointed with oil: of wheaten flour shalt thou them, that they may minister unto me in the make them. priest's office.
3 And thou shalt put them into one basket, 42 And thou shalt make them 5 linen breeches and bring them in the basket, with the bullock to h cover their nakedness; from the loins even and the two rame. unto the thighs they shall í reach.
4 And Aaron and his sons thou shalt bring 43 And they shall be upon Aaron, and upon unto the door of the tabernacle of the congrehis sons, when they come in unto the tabernacle gation, P and shalt wash them with water. of the congregation, or when they come near 5 4 And thou shalt take the garments, and put kunto the altar, to minister in the holy place ; upon Aaron the coat, and the robe of the ephod, that they bear not iniquity, and die: m it shall and the ephod, and the breastplate, and gird be a statute for ever unto him, and his seed af- him, with the curious girdle of the ephod: ter him.
6. And thou shalt put the mitre upon his
head, and put the holy crown upon the mitre. CHAPTER XXIX.
7 Then shalt thou take the anointing oil, and Ceremonies to be used in consecrating Aaron and his song, 1-3. They are to be wash.
Aaron is to be clothel with the holy votinents, 5,6; to be anointed, 1. His pour it upon his head, and anoint him. Bons to be clothai an girile 1, S, 9. "They are to offer a bullock for a sin-offering, 8 And thou shalt bring his sons, 10–14; and a ran for a burnt-ooring, 15-13, and a second ran for a consecration offering, 19-0. Alors, a cake, anarfer, or thin cake, for a pare-opper coats upon them. ing, 23-26. The breat of the wave-oilering, and the ahoulder of the heave-otler.
9 And thou shalt gird them with girdles, ing to the minetitie 1,2-2, Auron's vestinens lodescend to his son, wbo shall suc
Aaron and his sons, and put the bonnets on 32. Nostranger 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 employel in conxecrating Aaron and his
them; and w the priest's office shall be theirs cons, 33–37 Turco lambs, one for the merains, and the other for the coming for a perpetual statute: and thou shalt *conse
, to be to with his glory, audio dwell among thein, 43–45.
crates Aaron and his sons. ND this is that thou
thou shalt cause bullock to be brought
cen hin,2,30. Aaron and his was to eat the flesh of the rain of consecration, 31
An. Exod. Jer. 1. cir. Thanus.
ANDhaliano uthte then, thuhallow before the traverhallen of the Congregation and
d Ch. 29. 7. & 30. 30. & 40. 15. Lev. 10. 7.-leb fu their hand.- Ch. 29. 9, &c. Lev. Ch. 8. Hebr. 7. 23.5 Ch. 323. Lev. 6.10.& 16. 4. Erek. 11. 18.-h Hleb flesh of their naked reas. - Heb.be - Ch. 20. 626.- Lev. 5. 1, 17. & '90. 19, 20. & 22. 9. Namb. 9. 13. & 18. 22.-m Ch. 27. 21. Lev. 17. 7.-n Lev. S. 2-0 Lev. 2.
4. & 6. 20, 2, 4-p Ch. 40. 12. Lev. 8. 6. Hebr. 10. 2- Ch. 22 Ler. 8 7. r Ch 29,8 -- Lev. & 9.- Ch. 29. 41. & 30. 25. Lev. 6. 12 & 10. 7. & 21. 10. Numb. 35. 35.-- Lev. 9. 13.- Heb. bind.-w Numb. 18. 7.-. Heb. fui te hand 08.-y Ch. 23. 41. Lev. 8. 22, &c. Heb. 7. 28.
of the pagan worship in general, in which the priests often with that oflice, from in, used intensively, and testie, I ministered naked, as in the sacrifices to Bacchus, &c. clothe, because he was then clothed with the vestments
On the garments of the high priest, some general reflec- peculiar to that office. tions have already been made, see ver. 2. and to what is Verse 7. Then shalt thou take the anointing oil] It apthere said, it may be just necessary to add, that there can pears from Isai. Ixi. 1. that anointing with oil, in consebe no doubt of their being all emblematical of spiritual crating a person to any important office, whether civil or things; but of which, and in what way, no man can posi- religious, was considered as an emblem of the communitively say. Many commentators have entered largely into cation of the gifts and graces of the Holy Spirit. This this subject, and have made many edifying and useful re ceremony was used on three occasions, viz. the installation marks; but where no clue is given to guide us through a of prophets, priests, and kings, into their respective offices. labyrinth, in which the possibility of mistake is every mo But why should such an anointing be deemed necessary ? ment occurring, it is much better not to attempt to be wise Because the common sense of men taught them, that all 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 its origin and cause. Hence it was taken for granted, they are not clearly deducible from the text itself, ihey can 1. Thai no man could foretell erenls, unless inspired by the give little satisfaction to a sincere inquirer after truth. Spirit of God. And therefore the prophct was anointed,
T'hese garments were all male for glory and for beauty, to signify the communication of the Spirit of wisdom and and this is the general account that it has pleased God to knowledge. 2. That no person could offer an acceptable give of their nature and design: in a general sense, they sacrifice to God for the sins of men, or prontably minister represented, 1. The necessity of purity in every part of in holy things, unless enlightened, influenced, and directed, the divine worship; 2. The necessity of an atonement for by the Spirit of grace and holiness. Hence the priest was sin; 3. The purity and justice of the Divine Majesty; and, anointed, to signify his being divinely qualified for the due 4. The absolute necessity of that holiness, without which performance of his sacred functions. 3. That no man none can see the Lord. And these subjects should be dili- could enact just and equitable laws, which should have gently kept in view by all those who wish to profit by the the prosperity of the community and the welfare of the curious and interesting details given in this chapter. In individual continually in view, or could use the power the notes, these topics are frequently introduced.
confided to him only for the suppression of vice and the NOTES ON CHAPTER XXIX.
encouragement of virtue, but that man who was ever under
the inspiration of the Almighty. Hence kings were inauVerse 1. Take one young bullock] This consecration gurated by anointing with oil. Two of these offices only did not take place till after the erection of the tabernacle. exist in all civilized nations, the sacerdotal and regal; See Lev. viii. 9, 10.
and in some countries the priest and king are still conseVerse 2. Unlearened bread] Three kinds of bread, as crated by anointing. In the Hebrew language, nuo to its form, are mentioned here, but all unleavened. 1. ni 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. nsn chaloth, cakes, pricked or perfo- holding the three offices, so no person ever had the title rated, as the root implies. 3. por rekikey, an exceeding mashiach, the anointed one, but Jesus the Christ. He thin cake, from pa rak, 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 goterns 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 Pricst, 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 rupa ha mashiach, THE anoinied ledgement that the bread that sustains the body, as well as ONE, in Hebrew; which gave birth to : Xp5735, ho Chrisíos, the mercy which saves the soul, comes from God alone. which has precisely the same signification in Greek: of
Verse 4. Thou-shalt wash them] This was done em- him, Melchisedeck, Abraham, Aaron, David, and others, blematically, to signify that they were to put away all were illustrious types. But none of these had the title of filthiness of the flesh and spirit, and perfect holiness in THE Messiah, or The ANOINTED of God. This does, and the fear of God. 2 Cor. vii. Í.
ever will, belong exclusively to Jesus the Christ. Verse 5. Thou shalt take the garments] As most offices Verse 10. Shall put their hands upon the head of the of spiritual and secular dignity had appropriate habits and bullock.] By this rite the animal was consecrated to God, - insignia, hence, when a person was appointed to an office, and was then proper to be offered in sacrifice. Imposition and habited for the purpose, he was said to be inrested I of hands also signified, that thay offered the life of this
• Aaron and his sons shall put their hands upon his sons, and upon the thumb of their right hand, the head of the bullock.
and upon the great toe of their right foot, and 11 And thou shalt kill the bullock before the sprinkle the blood upon the altar round about. LORD, by the door of the tabernacle of the con 21 And thou shalt take of the blood that is gregation.
upon the altar, and of the anointing oil, and 12 And thou a shalt take of the blood of the sprinkle it upon Aaron, and upon his garments, bullock, and put it upon the horns of the altar and upon his sons, and upon the garments of his with thy finger, and pour all the blood beside sons with him: and m he shall be hallowed, and the bottom of the altar.
his garments, and his sons' garments, with him. 13 And thou shalt take all the fat that cover 22 Also thou shalt take of the ram, the fat eth the inwards, and the caul that is above the and the rump, and the fat that covereth the inliver, and the two kidneys, and the fat that is wards, and the caul above the liver, and the two upon them, and burn them upon the altar. kidneys, and the fat that is upon them, and the
14 But e'the fesh of the bullock, and his skin, right shoulder; for it is a ram of consecration: and his dung, shalt thou burn with fire without 23. And one loaf of bread, and one cake of the camp: it is a sin-offering.
oiled bread, and one wafer out of the basket 15 ' Thou shalt also take one ram; and Aaron of the unleavened bread, that is before the LORD: and his sons shall put their hands upon the 24 And thou shalt put all in the hands of head of the ram.
Aaron, and in the hands of his sons; and shalt 16 And thou shalt slay the ram, and thou wave pthem for a wave offering before the shalt take his blood, and sprinkle it round about Lord. upon the altar.
25 . And thou shalt receive them of their 17 And thou shalt cut the ram in pieces, and hands, and burn them upon the altar for a burntwash the inwards of him, and his legs, and put offering, for a sweet savour before the Lord: it them unto his pieces, and bunto his head. is an offering made by fire unto the LORD.
18 And thou shalt burn the whole ram upon 26 And thou shalt take r the breast of the the altar: it is a burnt-offering unto the Lord; ram of Aaron's consecration, and wave it for a it is a i sweet savour, an offering made by fire wave-offering before the LORD: and it shall be unto the LORD.
thy part. 19 k And thou shalt take the other ram; and 27 And thou shalt sanctify : the breast of the Aaron and his sons shall put their hands upon wave-offering, and the shoulder of the heavethe head of the ram:
offering, which is waved, and which is heaved 20 Then shalt thou kill the ram, and take of up, of the rain of the consecration, eren of his blood, and put it upon the tip of the right ear that which is for Aaron, and of that which is of Aaron, and upon the tip of the right ear of for his sons:
Lev. 1 4. && 14.- Lev. 8. 15.-- Ch. 27. 2. & 30 2- Les. 3.3.- It scenath by Anatomy, and the Hebrew doctors, to be the midriffe Lev. 1. 11, 12, 21. Hebr. 13. 11.- Lev. & 18- Ler. I 4-9.-h Or, upon.-i Gen. 8. 21.
k Ver. 3. Lev. 8. 22-1 Ch. 30. 25, 31. Lev. 8. 30.-m Ver. 1. Hebr. 9. 22. n Les. 8. 26.- Heb. shake to and fro.-p Lev. 7. 30.-4 Lev. 8. 28.- Lev, 8. 29.
Ps. 99. 6.-t Lev, 7. 31, 31. Nunb. 18. 11, 18. Deut. 18. 3.
animal as an atonement for their sins, and to redeem their And as the blood of rams, bulls, and goats, could never lives from that death, which, through their sinfulness, they take away sin, does not this prove to us, that something had deserved. In the case of the sin-offering and trespass- 1 infinitely better is shadowed out? and that we can do nooffering, the person who brought the sacrifice, placed his thing holy and pure, in the sight of a just and holy God, hands on the head of the animal, between the horns, and but through the blood of atonement ? --See on chap. xxx. confessed his sin over the sin-offering; and his trespass ver. 20. over the trespass-offering, saying, “I have sinned, I have Verse 22. The fat and the rump] The rump or tail done iniquity, I have trespassed, and have done thus and of some of the eastern sheep, is the best part of the anithus, and do return by repentance before thee, and with mal, and is counted a great delicacy. They are also very this I make atonement." Then the animal was considered large, some of them weighing from twelve to forty pounds as vicariously bearing the sins of the person who brought it. weight; "so that the owners,” says Mr. Ludolf, in his
Verse 14. It is a sin-offering] See the notes on Gen. History of Ethiopia, "are obliged to tie a little cart beiv. 7. and xiii. 13. Lev. vii. 1, &c.
hind them, whereon they put the tail of the sheep, as well Verse 18. It is a burnt-offering] See the note on Lev. for the convenience of carriage, and to ease the poor crcavii. 1, &c.
ture, as to preserve the wool from dirt, and the tail from Verse 19. The other ram] There were two rams brought being torn among.the bushes and stones.” An engraving on this occasion; one was for a burnt-offering, and was of this kind of sheep, his tail, cart, &c. may be seen at p. to be entirely consumed; the other was the ram of conse 53, of the above work. cration, ver. 22. D'So Sex ayal milluim, the ram of fill Verse 23. And one loaf of bread] The bread of difing up, because when a person was dedicated or conse ferent kinds, (see on ver. 2.) in this offering, seems to have crated io God, his hands were filled with some particular been intended as a minchah, or offering of grateful acoffering, proper for the occasion, which he presented to knowledgment, for providential blessings. The essence of God. Hence the word consecration, signifies the filling worship consisted in acknowledging God, 1. As the Creaup, or filling the hands, some part of the sacrifice being tor, Governor, and Preserver of all things, and the Dispensput into the hands of such persons, denoting thereby, that er of every good and perfect gift. 2. As the Judge of men, they had now a right to offer sacrifices and oblations to the Punisher of sin, and He who could alone pardon it. God. It seems, in reference to this ancient mode of con The minchahs, heave-offerings, wave-offerings, and thanksecration, that in the church of England, when a person offerings, referred to the first point. The burnt-offerings, is ordained priest, a Bible is put into his hands with these sin-offerings, and sacrifices in general, referred to the words, “Take thou authority to preach the word of God," second. &c. The filling the hands refers also to the presents, Verse 24. For a vare-offering] See the notes on Levit. which, in the eastern countries, every inferior was obliged vii. where an ample account of all the offerings, sacrifices, to bring when brought into the presence of a superior. &c. under the Mosaic dispensation, and the reference they Thus the sacrifice was considered not only as an atone- bore to the great sacrifice offered by Christ, is given in ment for sin, but also as a means of approach, and as a detail. present to Jehovah.
Verse 25. Thou shalt receire them of their hands) Verse 20. Take of his blood] The putting the blood of Aaron and his sons are here considered merely as any the sacrifice on the tip of the right ear, the thumb of the common persons bringing an offering to God, and not havright hand, and the great toe of the right foot, was ing, as yet, any authority to present it themselves, but doubtless intended to signify, that they should dedicate through ihe medium of a priest. Moses, therefore, was all their faculties and powers to the service of God: now to Aaron and his sons, what they were afterward 10 their ears to the hearing and study of his law; their hands, the children of Israel; and as the
minister of God, he to diligence in the sacred ministry, and to all acts of obe: now consecrates them to the sacred office, and presents their dience; and their feet, to walking in the way of God's offerings to Jehovahı. precepts. And this sprinkling appears to have been used Verse 27. The breast of the ware-offering, and the to teach them, that they could neither hear, work, nor walk shoulder of the heave-offering] As the wave-offering was profitably, uprightly, and well-pleasing in the sight of agitated to and fro, and the heave-offering up and down, God, without this application of the blood of the sacrifice. some have conceived that this two-fold action represented
28 And it shall be Aaron's and his sons'! by a commanded thee: 'seven days shalt thou constatute for ever, from the children of Israel: for secrate them. it is an heave-offering: and it shall be an heave 36 And thou shalt & offer every day a bullock offering from the children of Israel, of the sacri- for a sin offering, for an atonement: and thou fice of their peace-offerings, even their heave-shalt cleanse the altar, when thou hast made an offering unto the Lord.
atonement for it, h and thou shalt anoint it, to 29 And the holy garments of Aaron 'shall be sanctify it. his sons' after him, w to be anointed therein, and 37 Seven days thou shalt make an atonement to be consecrated in them.
for the altar, and sanctify it; i and it shall be an 30 An * that y son that is priest in his stead altar most holy: whatsoever toucheth the shall put them on seven days, when he cometh altar shall be holy: into the tabernacle of the congregation to mi 38 | Now this is that which thou shalt offer nister in the holy place,
upon the altar; 'two lambs of the first year, 31 And thou shalt take the ram of the conse m day by day, continually. cration, and a seethe his flesh in the holy place. 39' The one lamb thou shalt offer win the
32 And Aaron and his sons shall eat ihe flesh morning; and the other lamb thou shalt offer at of the ram, and the bread that is in the basket, even ; by the door of the tabernacle of the congre 40 And with the one lamb, a tenth deal of gation.
flour, mingled with the fourth part of a hin of 33 And <they shall eat those things where- beaten oil; and the fourth part of a hin of wine with the atonement was made, to consecrate for a drink-offering. and to sanctify them: d but a stranger shall not 41 And the other lamb thou shalt o offer at eat thereof, because they are holy.
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, the drink offering thereof, for a sweet savour, then thou shalt burn the remainder with fire: an offering made by fire unto the LORD. it shall not be eaten, because it is holy.
42 This shall be pa continual burnt-offer35 And thus shalt thou do unto Aaron, and to ing throughout your generations, at the door of his sons, according to all things which I have the tabernacle of the congregation, before the
! Lev. 10. 15.-u Lev. 7. 31.-y Numb. 20. 20, 93.- Numb. 18. 8. & 35. 25
Heb. he of his sone.-y Nurnb. 20.8.-Lev. 8. 35. & 9. 1,8-a Les. 8. 31. b Maut. 124-c Lev. 10. 14-17,- Lev. 22. 10-e Lev. 8. 32 - Exod. 10. 12. Lev. 8. 33-35.- Heur. 10. 11.-h Ch. 30. 235, 23, 23. & 40. 10.-i Ch. 40. 10.
k Ch.30. 29. Matt. 23. 19.- Numb. 28. 3. I Chron. 16. 40. 2 Chron 2. & 13. 11. & 31. 3. Ezra 3, 3.-m See Dan. 9 27 $12.11.-n 2 Kings 16. 15 Fuek. 16. 13, 14, 15. o 1 Kings 18. 29, 36. 2 hings 16. 15. Ezra 9. 4,5. Poz. 141, 2 Dan. 9. 2.-p Ver. 38. Oh 30.8. Nunb. 23. 6. Dan. 8. 11. 13.
the figure of the cross, on which the great Peace-offering | The number seven is what is called, among the Hebrews, between God and man was offered, in the personal sacri a number of perfection ; and it is often used to denote the fice of our blessed Redeemer. Had we authority for this completion, accomplishment, fulness, or perfection of a conjecture, it would certainly cast much light on the mean-thing, as this period contoined the whole course of that ing and intention of these offerings; and when the intelli time in which God created the world, and appointed the gent reader is informed, that one of the most judicious day of rest. As this act of consecration lasied seven days, critics in the whole republic of letters, is the author of this it signified a perfect consecration; and intimated to ihe conjecture, viz. Houbigant, he will treat it with respect. priest, that his whole body and soul, his time and talents, I shall here produce his own words on this verse-"Hic should be devoted to the service of God and his people. distinguuntur, dan & din, ut ejusdem oblationis cæri Verse 33. But a stranger shall not eat thereof)' That moniæ dur. In non significatur, moveri oblatam victi- is, no person, who was not of the family of Aaron-no mam huc et illuc, ad dextram et ad sinistram. In opin, Israelite and not even a Lerite. sursum tolli, et sublatam rursus deprimi; nam pluribus Verse 34. Burn the remainder with fire] Common, vicibus id fiebat. Rem sic interpretantur Judæi; et Chris- voluntary, and peace-offerings, might be eaten even on the tianos docent, quanquam id non agentes, sic adumbrari second day, see Lev. vii. 16. xix. 5. 6. But this being a eam crucem, in quam generis humani victima illa paci- peculiar consecration, in order to qualify a person to offer fica sublata est, quam veteres victimæ omnes prænuncia- sacrifices for sin, like that greai sacrifice, the Paschal bant."
Lamb, that typified the atonement made by Christ, nono “The heave-offering and wave-offering, ag two cere of it was to be left till the morning, lest putrcfuction should monies in the same oblation, are here distinguished. The commence, which would be utterly improper in a sacrifice wave-offering implies, that the victim was moved hither that was to make expiation for sin, and bring the soul into and thither to the right hand and to the left : the hcare a state of holiness and perfection with God.-- See the note offering was lifted up and clown, and this was done seve on Exod. xii. 10. ral times. In this way the Jews explain these things, and Verse 36. Thou shalt cleanse the altar] The altar was teach the Christians, that by these acts the cross was to be sanctified for seven days : and it is likely that, on adumbrated, upon which that Peace offering of the human each day, previously to the consecration service, the altar race was lifted
up, which was prefigured by all the ancient was wiped clean, and the former day's ashes, &c. revictims."
moved. The breast and the shoulder, thus wared and heared, Verse 37. Whatsoerer touchcth the altar shall be holv.) were hy this consecration appointed to be the priests' por- | To this our Lord refers, Matt. xxjii. 19. where he says, die tion for ever; and this, as Mr. Ainsworth piously remarks, altar sanctifies the gift; and this may be understood as “taught the priests how, with all their heart and all their implying, that whatever was laid on the altar, became the strength, they should give themselves unto the service of Lord's property, and must be wholly devoted to sacred the Lord in his church.” Moses, as priest, received on uses; for in no other sense could such things be sanctified this occasion the breast and the shoulder, which became by touching the altar. afterward the portion of the priests, see ver. 28. and Lev. Verse 39. One lamb thou shalt offer in the morning) vii. 34. It is worthy of remark, that although Moses him. These two lambs, one in the morning, and the other in the self had no consecration to the sacerdotal office, yet he evening, were generally termed the morning and evening acts here as high priest, consecrates a high priest, and re- daily sacrifice; and were offered from the time of their ceives the breast and the shoulder, which were the priests settlement in the promised land to the destruction of Jeportion! But Moses was an extraordinary messenger, rusalem by the Romans. The use of these sacrifices, and derived his authority, without the medium of rites or according io the Jews, was this: "The morning sacrif.ce ceremonies, immediately from God himself. It does not made atonement for the sins committed in the night; ord appear that Christ either baptized the titelre apostles, or the evening sacrifice expiated the sins committed during ordained them by imposition of hands; yet, from his own the day.” infinite sufficiency, he gave them authority both to baptize, Verse 40. A tenth deal of flour] Deal signified a ond to lay on hands, in appointing others to the work of part, from the Anglo-Saxon öxlan, to diride ; hence dæl, the sacred ministry.
a part, a portion taken from the whole. From Numb. Verse 29. The holy garments--shall be his son's after xxviii. 5. we learn, that this tenth deal was the tenth part him] These garments were to descend from father to son; of an cphah, which constituted what is called an omer. and no new garments were to be made.
See chap. xvi. 36. and see the note on ver. 16. of the Verse 30. Seren days] The priest, in his consecration, same chapter, where an account is given of different mea. was to abide seven days and nights at the door of the ta sures of capacity among the Hebrews. The omer coniained bernacle keeping the Lord's watch. See Lev. viii. 33, &c. I about three quarts English.
Lord: where I will meet you, to speak there 2 A cubit shall be the length thereof, and a unto thee.
cubit the breadth thereof; foursquare shall it 43 | And there I will meet with the children be: and two cubits shall be the height thereof: of Israel, and 'the tabernacle • shall be sanc- the horns thereof' shall be of the same. tified by my glory.
3 And thou shalt overlay it with pure gold, 44 And I will sanctisy the tabernacle of the the y top thereof, and the i sides thereof round congregation, and the altar : I will sanctify about, and the horns thereof; and thou shalt also both Aaron and his sons, to minister to me make unto it a crown of gold round about. in the priest's office.
4. And two golden rings shalt thou make to it, 45 And I will dwell among the children of under the crown of it, by the two corners Israel, and I will be their God.
thereof, upon the two sides of it, shalt thou make 46 And they shall know that I am the Lord it; and they shall be for places for the staves, their God that brought them forth out of the to bear it withal. land of Egypt, that I may dwell among them: I 5 And thou shalt make the staves of shittim am the LORD their God.
wood, and overlay them with gold.
6 And thou shalt put it before the veil, that is CHAPTER XXX.
by the ark of the testimony, before the b mercy
seat, that is over the testimony, where I will The ransom price of half a shekel, 11-13 Who were to pay it, 14. The nich and the poor to pay alike, 15. The us to which
meet with thee. it was applief, 16. The brazen larer, and its use, 17–21. The holy anointing 7 And Aaron shall burn thereon c sweet d inoil, ani its component parts, 22-35. To be applied to the tabernacle, ark, gohlen table, candlestick, altar of bort oderings, and tu laver, 23-29. And to Aaron and cense, every morning: when e he dresseth the biade, 31 - The perfume, and how maxe, 31, 33. Iwoude, os Moching similar lamps, he shall burn incense upon it.
8 And when Aaron 'lighteth & the lamps hat AN
ND thou shalt make w an altar * to even, he shall burn incense upon it, a perpetual
burn incense upon: of shittim incense before the Lord throughout your genewood shalt thou make it.
Tbe altar of burnt incense, 1 Dimensions, 2 Golden crown, 3. Rings and waves,
4,5 Where placed, a Cse, 10.
to it ever to be made, 37, 38. An Exod. L. 1. cr. Thanmu.
2 Ch. 5. 22. & 30. 6, 34. Nurnb. 17. 4.-r Or, Israel. --- Ch. 40. 31, 1 Kings & 11. ? Chron. 5. 14. &71,2,3. Exk 13. 5. Hag. 27,9. Mal. 3. 1 - Lev. 21. 15. & 22. 9, 16 - Exl. 2. Lev. 26. 12 Zech. 2 10. John 14. 17, 23. 2 Cor. 6. 16. Rev. 21. 3.- Ch. 20. 2-5 Ch. 37. 23. & 10.5.- See Ver. 7, 8, 10. Lev. 4. 7, 18.
Rev. 8. 3.-y Heb. roof.-. Heb. ualls.-a fleb, ribs.-b Ch. 5. 21, 22-c Heb. incense of spices.--d Ver. 31. 1 Sam. 22 I Chron. 2. 13. Luke 1.9.-e Ch. 27. 21.- Or, selteth up-5 Heb. cauaeth lo cacend.-h Heb. between the two eners. Ch. 12. 6.
The fourth part of a hin] The hin contained one gal By duelling among the people, God shows that he lon and two pints. The fourth part of this was about would be a continual resident in their houses and in their one quart and a quarter of a pint.
hearts-that he would be their God—the sole object of Drink-offering.) A libation poured out before the their religious worship, to whom they should turn, and on Lord.-See its meaning Lev. vii. 1, &c.
whom they should trust in all difficulties and distresses; Verse 43. There will I meet with the children of and that he would be to them all that the Creator could Israel] See the note on chap. xxv. 22.
be to his creatures. That, in consequence, they should Verse 44. I will sanctify-both Acron and his sons) have a full conviction of his presence and blessing, and So we find the sanctification by Moses, according to the a consciousness that he was their God, and that they were divine institution, was only symbolical ; and that Aaron his people. Thus, then, God dwells among men, that and his sons must be sanctified, i. e. made holy, by God they may know him; and they must know him, that he himself, before they could officiate in holy things. From may continue to dwell among them. He who does not this, as well as from many other things mentioned in the experimentally know God, cannot have him as an inSacred Writings, we may safely infer, that no designation dwelling Sariour ; and he who does not continue to by man only, is sufficient to qualify any person to fill the know, to acknowledge, love, and obey him, cannot retain office of a minister of the sanctuary. The approbation him as his Preserver and Sanctifier. From the beginand consecration of man have both their propriety and ning of the world, the salvation of the souls of men, use; but must never be made substitutes for the unction necessarily implied the induelling influences of God. and inspiration of the Almighty. Let holy men ordain, Reader, hast thou this salvation? This alone will supbut let God sanctify; then we may expect that his church port thee in all thy travels in this wilderness, comfort thee shall be built up on its most holy faith.
in death, and give thee boldness in the day of judgment. Verse 45. I will dwell among the children of Israel] "He," says an old writer, “who has pardon, may look This is the great charter of the people of God, both his judge in the face.” under the Old and New Testaments, see chap. xxv. 8. Lev. xxvi. 11, 12. 2 Cor. vi. 16. Rev. xxi. 3. God dwells
NOTES ON CHAPTER XXX. AMONG them-he is ever to be found in his church, to en Verse 1. Altar to burn incense) The Samaritan omits lichten, quicken, comfort, and support it--to dispense the the ten first verses of this chapter, because it inserts them light of life by the preaching of his word, and the influ- after the 32d verse of chapter xxvi.-See the note there. ences of his Spirit, for the conviction and conversion of Shittim wood] The same of which the preceding arti
And he dwells in those who believe: and this cles were made, because it was abundant in those parts, is the very tenor of the New Covenant, which God pro- and because it was very durable ; hence, every where mised to make with the house of Israel, see Jerem. xxxi. | the Septuagint translation, which was made in Egypl, 31-34. Ezek. xxxvii. 24–28. Heb. viii. 7–12. and 2 renders the original by tuaov ornitov, incorruptible wood. Cor. vi. 16. And because God had promised to dwell in Verse 2. Four-square] That is, on the upper or under all his genuine followers, hence the frequent reference to surface, as it showed four equal sides; but it was twice as this covenant and its privileges in the New Testament. high as it was broad, being twenty-one inches broad, and And hence it is so frequently and strongly asserted, that three feet six inches high. It was called not only the every believer is a habitation of God through the Spirit, altar of incense, but also the golden altar, Numb. iv. 11. Ephes. ii. 22. That the Spirit of God witnesses with For the crown, horns, stares, &c. see on the altar of burnttheir spirits that they are the children of God, Rom. viii. Offering, chap. xxvi. 16. That the Spirit of Christ in their hearts, enables Verse 6. Before the mercy-seat that is orer the testithem to call God their Father, Gal. iv. 6. And that, if mony] These words, in the original, are supposed to be a any man have not this Spirit, he is none of his, Rom. viii. repetition, by mistake, of the preceding clause; the word 9, &c. And hence St. Paul states this to be the sum and naman hapereceth, the veil, being corrupted, by interchang. substance of apostolical preaching, and the riches of the ing two letters, inton dan hacepereth, the mercy-seal: and glory of the mystery of the Gospel, among the Gentiles, this, as Dr. Kennicott obscrves, places the altar of incense viz. Christ in you the hope of glory. Whom, says he, before the mercy-seat, and consequently in the Holy of toe preach, warning every man, and teaching every man Holics! Now this could not be, as the altar of incense was in all wisdom, that we may present every man perfect in attended erery day, and the Holy of Holies entered only Christ Jesus, Coloss. i. 27, 28.
once in the year. The five worils which appear to be a Verse 46. And they shall know that I am the Lord repetition, are wanting in twenty-six of Kennicott’s and their God] That is, they shall acknowledge God, and De Rossi's MSS. and in the Samaritan. The verse reads their infinite obligations to him. In a multitude of places, better without them, and is more consistent with the rest in Seripture, the word knor should be thus understood. of the account.
That I may dwell among them) For without this Verse 7. When hc drcsscth the lamps] Prepares the acknowledgment, and consequent dependence on, and wicks, and puts in fresh oil for the evening. gratitude and obedience to God, they could not expect him Shall burn incense upon it.] Where so many sacrifices to dwell among them.
were offered, it was essentially necessary to have some