Commentary on Genesis and Exodus, Theological treatise · Chapter 28 · Questions · Question 42 – Question 45
QUEST. XLII. Whether Aaron did alwaies put on the common Priestly garments.
Vers. 41. ANd thou shalt put them upon Aaron and his sonnes. Hence Cajetane collecteth, because both Aaron and his sonnes are named, that these three garments before mentioned were common to them both. But here are three opinions: 1. Iosephus thinketh, that the high Priest did weare all these together, both the linen garments of the inferiour Priests, and then his owne glorious apparell put upon them: so also Beda, Lyranus, Tostatus. But this is both against the text, chap. 39.5. and Levit. 8.8. where mention is made but of one coat, or tunicle, upon the which the next was the robe, then the Ephod: and beside, it is unlike that he did weare two bonnets, one upon another, Cajetan: neither is it like that he had two girdles one upon another, as Tostatus reasoneth, qu. 19. for one girdle would have sufficed to gird many garments together close.
2. Some thinke, that Aaron did not weare them all together, the common Priestly garments and his owne, but apart: his owne, cum sacra obeunda essent, when hee was to offer sacrifice; and the common, when he did any other service about the Tabernacle, ex Simler. But the text is otherwise, the sound of the bels must be heard, as often as he goeth in and out of the Sanctuarie, vers. 35. and he must beare the judgement of the children of Israel, which was the Vrim and Thum…im, put into the pectorall, before the Lord continually, vers. 30. Therefore at all times when he ministred, Aaron was to put on his glorious attire.
3. I therefore here consent rather unto Cajetan: Doe not so (saith he) understand this, quòd Po…cifex uteretur istis tribus, &c. that first the high Priest put on these three garments, and then the other seven: but that, quandoque utebaturistis, quandoque illis, sometime he used these, sometime those, &c. no… all at once, but at divers times: as in the day of reconciliation, hee onelyonly put on these plaine linen garments, Levit. 16.4. and not the other: and this seemeth to bee Iosephus opinion, as hee is explained by Ribera; though, as he is usually translated, he is drawne to a contrarie sense,De bel. Iudaic. lib. 6. cap. 6. Riber. de vestib. sacr. l. 3. cap. 14. as though he should thinke that the high Priest did weare his glorious apparell onelyonly then, when he went into the most holy place, which was once a yeare; whereas Iosephus meaning is, that then viliorem assumebat, he put on a plainer garment: and he giveth a reason, Quia eo die omnes jejunare mos est, Because it is the custome that all fast upon that day, and humble themselves.
QUEST. XLIII. What it is to fill the hands of the Priests.
Vers. 41. THou shalt fill their hands. 1. Tostatus understandeth it thus, In manus cujuslibet complebis ceremonias, quae requiruntur ad consecrationem ejus; Thou shalt fulfill in their hands the ceremonies, which belong to their consecration, qu. 19. he understandeth all the ceremonies which were used in their consecration, as their washing, annointing, putting on their garments. But this rather is understood by the next word following, Thou shalt sanctifie them. 2. Some understand it of their annointing, because their hands were as filled with oyle, when they were annointed. But the annointing is spoken of immediatly before, Oleaster. 3. Some take this to bee the sense, Thou shalt give them possession of the Priesthood: for when possession is given, they use to put somewhat into the hand, Vatablus. But the possession of the Priesthood went not before their consecration. 4. Some understand it of filling their hands with gifts and sacrifices, which they should bring and offer to the Lord: so the Chalde, Oleaster, Borrh. 5. Some take it for their consecration, because they used to put some part of the sacrifice into their hand, when they were consecrated, Gallas. Paguine also translateth, Consecrabis, Thou shalt consecrate them. 6. But the filling of their hands, signifieth rather the consecrating of their ministerie, which is signified by the hands, not because any thing was put into their hands at the time of their consecration, as chap. 32.29. Moses saith to the Levits, when they went up and downe slaying the Idolaters, Consecrate your hands unto the Lord: the Hebrew phrase is, Fill your hands, Iun. To this purpose also Calvin, Implerimanus dicuntur, datus aptantur ad offerendum; Their hands are said to be filled, while they are made fit to offer: Quamdin profanae sunt, vacuae censentur, &c. As long as they are prophane, they are counted emptie, because no gift is acceptable to God, nisi jure sacerdotii, but in the right of the Priesthood.
QUEST. XLIV. Of the fashion and use of the linen breeches.
Vers. 42. THou shalt also make linen breeches, &c. 1. Iosephus describeth the fashion of them, that they were made of twisted silke, or rather, linen; and first the Priest put thorow his legs, and so drew them up to cover his secret parts, and tied them about his middle. 2. They reached downe from the middle, or loynes, to the knees: they could not be so woven together, but were first woven, and afterward sewed together with the needle, Hierom. 3. The word is micnesaim, which is derived of …, which signifieth to tie, or gather together, as Iosephus interpreteth it, Constrictorium, a gathering garment, or trussing up: because thereby the secret parts were trussed together: or as Rab. Salomon, because the two slops or breeches were tied and knit together about the middle. 4. These linen breeches, though they are last spoken of, were first put on, as well of the high Priest, as of the inferiour Priests, Cajetan. 5. These are not mentioned afterward, where Moses caused Aaron to put on his Priestly apparell, chap. 29.5. and Levit. 8.8. the reason is, Quod ad genitalia nostra lex non mittit manum, sed ipsi secretiora nostra tegere debemus, because the law reacheth not unto our secret parts, but we of our selves should cover our privie members, Hierom. Because modestie it selfe, the garment being once prescribed, would put them in minde to weare it, it is therefore in those places omitted. 6. The use of this garment was for comelinesse, to hide their secrets; lest while they went about their service in the Tabernacle, if they should chance to fall they might discover that which was to be hid, Hierom. And beside, Tostatus giveth this reason, that by the trussing up of those members, the inordinate motion thereof might thereby be better stayed, qu. 21. And Hierom further addeth, why these uncomely parts should not be discovered, that it should not appeare to the eye, Quomodo de foedissimis initiis, tanta hominum nascatur pulchritudo, How from such homely beginnings, such great beautie in men and other things is brought forth.
QUEST. XLV. How this precept and charge concerning the linen breeches, agreeth with that law, Exod. 23.26.
BUt it will seeme superfluous, that this kinde of garment should be prescribed, seeing before, Exod. 20.26. it was provided, that they should not goe up by steps unto the Altar, lest their nakednesse might be discovered. 1. To this question it cannot bee answered, that the former law was abrogated by this, seeing it was made not many dayes before, it may be, not above nine or ten, or at the most fortie; for the first precept was given at that instant, when the Morall law was proclaimed, and other judiciall lawes prescribed, chap. 21.22, 23. Then Moses came downe, and went up againe, and stayed in the mount six dayes, and the seventh God called him up, and there he stayed fortie dayes, in wich time he received all these orders, concerning the making of the Tabernacle, and of the Priests apparell: the former law being not yet put in practice, it is not like it was repealed: for God is not as men, who many times make lawes, and afterward seeing the inconvenience, doe reverse them. And further it is evident, that both these lawes stood still in force, and were put in practice in the old Testament. 2. Wherefore the better answer is this; that the nakednesse of a man is taken two wayes, either for the secret parts themselves, or for the parts next adjoyning: so then, although the privie parts being thus covered, could not be seene in the casting abroad of their garments, yet the neare parts thereunto, as their knees, and part of their thighes being left bare, might be seene. Therefore that there might be a greater care of comelinesse and decencie, a double bar is laid, and two cautelous provisions made, that neither the one part or the other should be discovered. To this purpose Tostat. qu. 20.