Commentary on Genesis and Exodus, Theological treatise · Chapter 28 · Questions · Question 1 – Question 12
QUEST. I. Wherefore the Lord instituted a Priesthood.
Vers. 1. CAuse thou thy brother Aaron to come unto thee, &c. 1. Ordo pr…posterus, here the order is inverted: for first the garments were made, and afterward Aaron came and his sonnes, to bee adorned with them, and consecrated, Cajetan. 2. And here they are bidden to come unto Moses, to bee instituted and consecrated: but first they were appointed, and ordained of God: so there was a double application, or drawing neere of Aaron and his sonnes: first, they were applied, sequestred, and ordained by the Lord for his service: then they were applied unto Moses, to receive their consecration from him, Tostat. 3. 3. This applying of Aaron unto Moses, signifieth, Nihil in Sacerdotibus plebeium requiri, nihil populare, &c. That nothing in the Priests is required, like unto the common people, Ambros. Lib. 1. epistol. epist. 6.But that they, as they were called to a more excellent and eminent place, so their gifts and conversation should exceed the vulgar and common sort. 4. Thus, as God first made the creatures, and last of all man, whom he created for his glorie: So after that God had appointed the Tabernacle to be made, and every thing thereto belonging, he in the last place setteth downe the office and ministration of the Priests, who served to set forth Gods glory in the Tabernacle, as man was created to that end in the world, Borrh. 5. And to this end God ordained the ministerie of man in his service, to succour and releeve the imbecillitie of the people, who were not able themselves to endure the Lords voice, Simlerus.
QUEST. II. Why Aaron was chosen to be the high Priest.
Vers. 1. THy brother Aaron. 1. The Lord maketh speciall choice of Aaron, Moses brother, for the Priesthood: Propter principatum, & frequentia cum Deo colloquia ▪ Because of his preeminence, and for the often conference they had with God, and the great works which were done in Egypt by the hands of Moses and Aaron. And therefore because in these respects they were more noble and famous than the rest of the people, the Lord doth single out Aaron for this high office, Simler. 2. And the Tribe of Levi was taken from the rest of the Tribes, Ad honorem Mosis & Aaron ducum populi, &c. For the honour of Moses and Aaron, the captaines of the people, Ferus. 3▪ And Aaron was appointed to be the high and chiefe Priest; to be a figure and type of Christ, Simlerus. The divers glorious vestures made for the Priest, doe shadow forth the most heavenly graces of the Spirit, wherewith Christ was adorned, Ferus. And he is therefore called Moses brother, Qui… enim ampliùs al…eri est frater… foedere nexus, quàm Christu… Mosi, legi gratia, novum Testamentum veteri? For who can be neerer allied unto another by a brotherly league, than Christ to Moses, grace to the law, the new Testament to the old? Beda.
QUEST. III Wherein the Priesthood of Christ, and of Aaron agree, and disagree.
NOw Aaron in some things most fitly resembled Christ, and in some things betweene them, there is great difference.
First, Aaron herein prefigured Christ, both in his peculiar function, in entring into the holy place, to make attonement for the people. So Christ is now entred into the heavens to appeare in the fight of God for us, Hebr. 9.23. As also in those functions, which were common to Aaron with the rest: which were these three, d…cendo, precando, offer…do, in teaching, praying, offering, or sacrificing: So Christ hath taught and lightned the world, with the revelation of his Fathers will, and by the preaching of the Gospell. Christ also prayeth and maketh intercession for his people, Heb. 9.25. And he also offered up himselfe in sacrifice for our redemption, Tit. 2.19. Hee gave himselfe for us, that hee might redeeme us from all iniquitie.
But yet there is great difference betweene the Priesthood of Aaron, which was the type and figure, and the everlasting Priesthood of Christ. 1. In the dignitie of their persons: Aaron was a meere man, Christ was both God and man. 2. In their condition, the Priests of the Law were men compassed with many infirmities, and subject to sinne: but Christ was holy, harmelesse, undefiled, separate from sinners, Heb. 9.26. 3. In the excellencie of the sacrifice: they offered the sacrifices of beasts: but Christ offered up his owne bodie, as the Apostle saith, Heb. 9.12. Neither by the bloud of goats and calves, but by his owne bloud entred he once into the holy place. 4. In the effect they differ; the Priests of the law did not perfectly reconcile, but onelyonly shadowed forth by that typicall reconciliation, the true remission of sinnes by the bloud of Christ, who hath obtained eternall redemption for us, and hath redeemed us from the curse of the law, Galath. 3.13. 5. In the continuance, the Priesthood of Aaron, was not to continue for ever, but as the Apostle saith, This man, because he endureth for ever, hath an everlasting Priesthood, Heb. 2.24. 6. In the manner of confirmation: They were made Priests without an oath: But this is made with an oath by him, that said unto him, The Lord hath sworne, and will not repent, thou art a Priest for ever after the order of Melchisedeck. Heb. 5.21. Marbach.
QUEST. IV. Why Christ is called a Priest after the order of Melchisedeck and not of Aaron.
ANd although Aaron were a type and figure of Christ, yet he is called a Priest after the order of Melchisedeck, and not after Aaron; not because there was no resemblance betweene Christ and Aaron, but for that Melchisedeck and his Priesthood did in three things more lively set forth Christs Priesthood, than did Aarons: 1. In the eternitie thereof: 2. Office and function: 3. And name.
1. As Melchisedeck is set forth without father and mother, without beginning of his dayes, or end of his life: not that he was so indeed, but they are concealed in storie, to make him a more lively type and figure of Christ, who was in respect of his Divinitie foreign, without mother: in regard of his humanitie, foreign, without father.
2 As Melchisedek was both a King and a Priest: so Christ was a Priest in the expiation of our sinnes by the sacrifice of himselfe upon the crosse; and a King, both in gathering his Church together by the scepter of his word, and governing them by his Spirit; as also in that all power over all creatures, and over the universall world is committed unto him.
3. The name of Melchisedek fitly agreeth unto Christ, which signifieth the King of righteousnesse: and the place, whereof he was King, which was Salem, that betokeneth peace, did also set forth the peaceable Kingdome of Christ; both making peace betweene God and us, and taking away the wall of partition, that was betweene the Jewes and Gentiles, making of both one: as the Apostle sheweth, Ephes. 2.13. Now in Christ Iesu…, yee which were once a farre off, are made neere by the bloud of Christ, for he is our peace, which hath made of both one. Marbach.
QUEST. V. Why these Priestly garments are commanded to be made.
Vers. 2. HOly garments, &c. glorious, and beautifull. 1. These garments were called holy in two respects; both because in respect of the end, they were consecrated and ordained onelyonly to holy uses: and therefore the Priests onelyonly were to put them on, and none other beside: and they were not at all times to use them, but onelyonly when they went into the Tabernacle; when they went out, they put them off: as also in respect of the manner of consecration, they were anointed with the holy oyle, chap. 30. and so set apart for holy uses, Tostat. quaest. 2. 2. This apparelling of Aaron, with such glorious apparell, was commanded both in respect of themselves, that they by these ceremonies might bee assured that their calling was of God, Ferus. 3. And in regard of the people, hereby the Lord would have their ministerie the more reverenced, and had in reputation, Marbach. As Iosephus writeth, how Alexander the Great, when the high Priest met him adorned with his Priestly attire, reverenced him, and adored the great God of heaven in him, whose Priest he was. 3. Beside the comelinesse and outward glorie of the Priestly attire, there was another cause of their institution, speciali… acti… ipsarum vest…um, the speciall action and use of those garments; for some of them were for some speciall ministration and service: as the breastplate, which was set with twelve precious stones, in remembrance of the twelve tribes of Israel, Tostat. quaest. 1. 4. Ornatus exterior veri & spiritualis defectum notavit: The outward adorning noted the defect of the true spirituall ornaments, &c. Calvin. And hereby was signified the insufficiencie of Aarons Priesthood. 5. And God by this glittering shew of the Priestly garments, voluit pl… quam Angelicum … spl…ndorem ostendere, would set forth the more than Angelicall brightnesse of all vertues, which should shine in Christ. 6. And as those vertues served ad vitia …egenda, to cover the faul…s of the bodie: so wee are thereby taught, that we must come before God not cloathed withou… owne righteousnesse, but apparelled with Christs robes, which shall make us to appeare comely in the light of God, Simler.
QUEST. VI. Of the cunning men that wrought in the Tabernacle.
Vers. 3. THou shalt speake to all cunning men, whom I have filled. 1. Although there might be men of ordinarie skill in the host, yet that had not beene sufficient for this extraordinarie worke: Co… munis peritia non satisfecisset huic operi; Common skill had not beene answerable to this worke, Gallas. and therefore the Lord infused into them a speciall gift of understanding and dexteritie to worke in all kinde of curious worke. 2. And it is probable that these principall and chiefe workmen had not onelyonly their skill and knowledge increased, which they were indued with before, but that the Lord did wholly and absolutely infuse into them the knowledge of these Arts: as the text is, that God had filled them with the Spirit of wisdome, Oleaster. Like as the twelve Apostles were men altogether unlearned, whom God used in the spirituall building up of the Church, as these were emploied in the materiall Tabernacle, 3. These were not onelyonly endued with an understanding heart, to invent curious works, and give direction to others: but their hands, and other parts of their bodie, were fitted accordingly for the execution and practice and finishing of these works. And chap 31.4. it is said, they were filled with wisdome, &c. to finde our curious works, to worke in gold and silver, &c. They did not onelyonly invent and finde them out, but did also helpe to worke themselves, Tostat. qu. 4. 4. It may be that such like works, quotidie nunc fiunt, &c. are now made in many places: but then in that simple age and rude time, such things having not beene seene before, these curious works seemed strange and admirable, Tostat. qu. 2.
QUEST. VII. Whether this gift of cunning and wisdome remained in the workmen after the Tabernacle was finished.
TOstatus here putteth forth a question, whether, after that the Tabernacle and the worke thereof was finished, these cunning men still retained this gift of understanding in Sciences and Arts. 1. The negative part may bee thus proved, that their knowledge and skill then ceased, because there was no more use thereof, after they had finished that worke for the which it was given them As also, like as the gift of prophecie alwaies continued not with the Prophets, but during that time onelyonly wherein they prophesied. 2. But Tostatus here answereth, that though the worke were ended, for the which the cunning men were indued with such wisdome, yet it was not necessarie that the gift should be taken from them, though the act were discontinued: and againe, there is difference betweene an habit of the minde, and an act onelyonly of the minde. The Prophets had not a Propheticall habit infused, but onelyonly an actuall illumination was sent upon them while they prophesied, and that illumination being intermitted, they left prophesying: and therefore he concludeth, Deum non abstulisse habitus i…fusos, That God did not take away from them the habits of these Arts and Sciences infused, after the Tabernacle was finished, quast. 3. 3. But the more probable opinion is, that this gift was neither altogether lost, which they had received, neither yet did it wholly remaine: for these workmen were indued with a double facultie; one was in the illumination of their minde, to invent how to fashion the worke according to Moses direction, and that platforme which was shewed in the mount: the other was a dexteritie and agilitie in their hand to worke that which they had devised and invented. The first of these, being a propheticall gift, and proceeding of a speciall instinct, to invent and find out worke answerable to the patterne, ceased and was intermitted in them, after the Tabernacle was finished: for it was an act rather of the minde, than an habit: neither was there any cause why that inward instinct should continue, the end being atchieved wherefore it was first infused. But the other facultie in their handiworke, which was increased by their practice and experience, and was confirmed by use and custome, could not be so soone forgotten and laid aside: it is not unlike but that the same remained still, which they might have put in practice in other works and buildings, if there had beene occasion offered.
QUEST. VIII. Of the number of the Priestly garments and ornaments.
Vers. 4. NOw these shall be the garments. 1. Beda is of opinion, that there were but eight kinde of garments in all which the high Priest was apparelled with, namely these: 1. The breast-plate, or pectorall for the breast. 2. The Ephod for the shoulders. 3. The robe. 4 And coat for the whole bodie, 5. The Miter for the head. 6. And the girdle for the waste. 7. The linen breeches to cover the secret parts. 8. And the plate of gold for the Miter: whereof three, the linen breeches, the linen coat, and the girdle, were common to the inferiour Priests. But Beda is greatly deceived: and in these three points: 1. The coat here named called cetoneth tashebets, the embroidered coat, was not common unto the inferiour Priests, but peculiar to the high Priest, vers. 39. Moses is bid to make Aarons sonnes coats also, cet…neth, but they were not embroidered, vers. 40. 2. The high Priest also had a kinde of girdle proper to himselfe, which was made of needle worke, vers. 39. and the inferiour Priests also had other girdles beside, vers. 40. 3. The other Priests also had bonnets, which were of a divers fashion from the Miter, which was made for the high Priest, vers. 40.
2. R. Salomon maketh but nine parcels of the Priestly attire: and Ribera likewise: namely foure,Lib. …. de … ▪ which were common to all the Priests: the linen breeches, the linen coat, girdle and bonnet: and five peculiar to the high Priest: his Ephod, breast-plate, robe, girdle, and miter. But herein they are deceived▪ because they omit that garment which is called cetoneth tashebets, the embroidered coat, which was a speciall garment appertaining to the high Priest: and so the high Priest, beside his Ephod and robe, which had pomegranats and bels hanging at it, had also another embroidered coat, … Vatab. whereof mention is made, vers. 39.
3. Lyranus and Tostatus, qu. 2. following Iosephus, doe number ten severall Priestly ornaments: foure common to all the Priests: 1. The linen breeches. 2. The linen coat. 3. The girdle. 4. And bonnet. Six other were peculiar to the high Priest: 1. The Ephod. 2. The pectorall or breast-plate. 3. The robe with the bels and pomegranats. 4. The girdle. 5. The miter. 6. The golden plate set upon the miter. But they commit the same error with the other before, in omitting the Priests embroidered coat: which maketh up the number of ten: the golden plate being not reckoned apart by it selfe, but counted with the miter.
4. This then is the best numbring of these Priestly garments: to appoint six as peculiar to the high Priest, as they are set downe in the text, vers. 4. where the golden plate must be comprehended under the miter, because it was but a part of it: and foure other were common to all the Priests; the linen coats, girdles, bonnets, and breeches: as they are described, vers. 40. to the end; so they were ten in all: and if the golden plate bee counted by it selfe, there will bee in all eleven severall kinde of raiment and ornaments;Tho…. 1.2. qu. 103. ar. 5. ad. 9. some for Aaron, some for his sonnes. And so Cajetane accounteth them: and Thomas maketh seven garments of the high Priest, and foure of the rest.
QUEST. IX. What garments were peculiar to the high Priests, what common.
Vers. 4. THese holy garments shall they make for Aaron thy brother, and for his sonnes. 1. These garments then being appointed onelyonly for Aaron, and his sonnes the Priests, were not also common to the Levits: and so Ribera collecteth out of Iosephus, because the Levits sacrificed not.
2. Some are of opinion, that all the garments which the inferiour Priests used, the high Priest put on; as Iosephus saith, Pontifex etiam utitur hoc, nihil eorum quae enumeravimus omittens, &c. The high Priest also useth these,Lib. 3. de Temp. cap. 5. Lib. 3. de Antiq. cap. 8. Lib. 3. de Temp. cap. 5. omitting nothing of those which we have rehearsed. So also Tostat. qu. 2. and Ribera. But this is not like: for to what end should the high Priest weare two girdles, one of the common sort, which the inferiour Priests used, the other the embroidered girdle? and likewise it had beene superfluous for him to put on two bonnets, as Iosephus thinketh: one of linen, as other Priests, the other of blew silke.
3. Therefore the garments are better thus distinguished: that some of them were peculiar to the high Priests, as the six in this verse set downe: some were peculiar to the inferiour Priests to be usually and ordinarily worne, as their linen coats, girdles, bonnets, vers. 40. which sometime the high Priest did weare also, as in the day of expiation; but not ordinarily. See quest. 41. Some common to them both, as the linen breeches, which are said to be for Aaron and his sonnes: but the other three, mentioned vers. 40. are said to be made for Aarons sonnes, Iun. in Analys. Montan. The high Priest had like garments unto those three, a coat, a girdle, a miter, but they differed in manner of workmanship. So then the high Priest had three garments unlike to the rest both in matter and forme, the Robe, the Ephod, the Pectorall: and three other, though like in fashion, his coat, miter, girdle, yet differed in costly stuffe and curious workmanship.
QUEST. X. Which garments were put on first, which last.
BUt further it is here to be considered, that the garments are otherwise and in another order rehearsed in this verse, and afterward appointed to be made, than they were put on: for, as Rupertus observeth, Feminalia linea, &c. postremò posita sunt: The linen breeches are set last in this description, &c. and yet they were put on first. In this manner then and order did the high Priest apparell himselfe: 1. He put on the linen breeches, which came no higher than his waste. 2. Next to that was the long broidered coat, which was made with eyes, or like checker worke, which reached downe to the feet. 3. Upon that was put the Robe, which had bells and pomegranats in the skirts. 4. After that the breast-plate before. 5. Then the Ephod upon the shoulders behind. 6. The girdle. 7. The Miter with the golden plate.
QUEST. XI. Whether the Priestly garments might at any time be carried and used out of the Tabernacle.
Vers. 4. THat he may serve me in the Priests office. 1. In that it is added, That he may serve me, the use of these Priestly garments is restrained for such service as was done before the Lord in the Tabernacle: the Priest then was neither to use these garments ordinarily, for he had other wearing apparell beside: nor yet in such Priestly offices as were to be done abroad, as when he went to view a leprous person, or leprous house, which belonged to the Priest, Levit. 13. for such places and persons infected with the leprosie were uncleane by the law, and therefore in such offices it was not fit to use the holy garments. 2. Whereas then the Priest is commanded to wash his cloaths, after he had seene performed all the ceremonies concerning the red Cow which was slaine without the host, Numb. 19.7. they must be understood to be his owne ordinarie, and not the Priestly garments: which were not to be polluted or defiled, and so consequently were not to be washed and cleansed as other prophane and common vestures. 3. This further appeareth, Levit. 16.23. where the high Priest is commanded to put off his Priestly garments, with the which hee entred into the holy place, and then to wash his flesh with water, and put on his owne cloaths: he is not willed to wash the Priestly raiment with water. But if it be objected, that the washing of his flesh sheweth he was uncleane, and so by that meanes the holy garments were uncleane also: it may be answered, that the Priest in this case having prayed for his and the peoples sinnes, did wash his flesh, not as a signe of any legall uncleannesse, for then he should not have entred into the holy place, but to signifie that hee was purified from his sinnes. And this may further be observed, that whereas there were two kinds of pollutions, one by morall offences, which indeed defiled the soule, the other by legall transgressions, which touched not the soule, but the externall observation of the ceremonies onelyonly: in the first they onelyonly washed the flesh, in the second sometime their garments onelyonly, sometime their flesh and garments together, if it were a great pollution: but never their flesh alone, Tostat. qu. 7. & 8.
QUEST. XII. Whether the high Priest did well in meeting Alexander in his Priestly attire.
BUt if it were not lawfull to carrie the Priestly garments out of the Tabernacle: it will be objected, that Iaddua the high Priest, being apparelled in his Priestly robes, met Alexander the Great without the gates of Jerusalem, and by the sight of him Alexanders wrath was appeased, and the Citie delivered from the danger which was feared. 1. Here it may be answered, that as wee receive this part of Iosephus narration, how Alexander meeting the high Priest, reverenced him, and adored that God,Lib. 11. de Antiq. I…daeorum c. 8. whose name hee carried written in his forehead: so if we give credit to the rest, how that, after publike supplication made before unto God, and solemne sacrifice for their deliverance, the Lord appeared in a dreame the next night unto the high Priest, appointing him to go forth to meet Alexander in his Priestly attire; this being admitted for truth, this question is at an end: for by Gods extraordinarie direction, the Priest might do that, which ordinarily was not lawfull: as, though they had a strait charge to offer their sacrifices at the doore of the Tabernacle, yet the Prophets, as Samuel, David. Elias, built Altars in other places, and there offered their sacrifices, Tostat. quaest. 17. 2. But though there had beene no such vision shewed to the high Priest, which it is not necessarie to beleeve, seeing Iosephus is found to be very forward in setting downe such things as might tend to the credit of his nation: yet this act of the high Priest might be justified, in respect of that necessitie whereunto they were then brought: for the ceremoniall lawes were to give way in such cases; as David to satisfie his hunger, might lawfully eat of the shew-bread, which otherwise none were to eat of, but the Priests. So likewise, they might upon the Sabbath lead their oxe or asse to water,Luk. 13.15. or helpe them out, being fallen into a ditch, and yet not transgresse against the rest of the Sabbath. If these ceremonies were dispensed with for the safegard and preservation of one man, or of a few cattell, much more for the deliverance of the whole Citie, which was then in danger, might the high Priest, without any extraordinarie direction, have put on his Priestly apparell, to meet that victorious King.