Commentary on Leviticus, Book · Chapter 8
CHAP. VIII.
Ver. 1. Verſe 1 AND the LORD ſpake unto Moſes, ſaying.] See IV. 1.
Ver. 2. Verſe 2 Take Aaron and his ſons with him.] Having delivered the Laws and Rules about Sacrifices, and the Rites belonging to them, he now prepares the Prieſts to offer them, as had been commanded. And there is not much ſaid in this Chapter, but what hath been explained in XXI… Exod. and other neighbouring Chapters; where he relates the Orders he received in Mount Sinai, about thoſe things which were now performed.
And the garments.] XXVIII Exod. 2, 4.
And the anointing oil.] XXX Exod. 24, &c.
And a bullock for the ſin-offering, and two rams, and a basket of unleavened bread.] See XXIX Exod. 1, 2, 3, &c. Theſe were in their kind the very beſt of the legal Sacrifices, as appears, in part, from that Expreſſion of the Pſalmiſt, LXIX Pſalm 30, 31. where he prefers Thankſgiving and Praiſe, before a Bullock that hath Horns and Hoofs (a young Bullock, which began to ſpread its Horns and Hoofs) that is, before the very beſt of all their bloody Sacrifices.
Ver. 3. Verſe 3 And gather thou all the Congregation together, &c.] All the Elders of the People, with the great Officers who were ſet over Thouſands and Hundreds, &c. For theſe are frequently called by the Name of Col ha Edah, which we tranſlate all the Congregation; particularly in XXV Numb. 7. XXXV. 12. XX Joſh. 6. XXI Judg. 10, 13, 16. where the Elders of the Congregation, and the Congregation, and all the Congregation, are plainly the ſame thing. Which is further confirmed from the next Chapter of this Book, (v. 1.) where it is ſaid expreſly, Moſes called Aaron and his Sons, and the Elders of Iſrael.
Ver. 4. Verſe 4 And Moſes did as the LORD commanded.] Summoned them to appear before the LORD.
And the aſſembly was gathered together.] The word we tranſlate Aſſembly is the ſame with that in the foregoing Verſe which we tranſlate Congregation: that is, as I ſaid, the Aſſembly of the Elders.
Ʋnto the door of the Tabernacle of the Congregation.] That they might be Witneſſes of what was done, and ſatisfie all the People, that Aaron and his Sons did not intrude themſelves into this Office; but were ſolemnly called and conſecrated to it by Moſes the Servant of the LORD. It is likely alſo, that as many of the People, as the place would conveniently hold, met together to be Spectators of this Solemnity.
Ver. 5. Verſe 5 And Moſes ſaid unto the Congregation, this is the thing which the LORD commanded to be done.] I am now about to execute what God hath formerly commanded, when I was with him in the holy Mount, XXIX Exod. 4. At what time this was executed is a queſtion among learned Men. And our great Primate of Ireland places this Conſecration of Aaron and his Sons, together with the Tabernacle and all things belonging to it, in the ſecond Month of the ſecond Year, after they came out of Egypt: moved thereunto, I ſuppoſe, by what is ſaid in VII Numb. 1, 2. So that, according to his Opinion, the numbring of the People, and the ſeparation of the Levites to God's Service, preceded this Action. But I do not ſee any reaſon, why we ſhould not think all things were done in the order wherein they are here related. And then this Conſecration was performed in the first month of that year; after the Tabernacle had been erected and ſet apart for the Habitation of the Divine Majeſty. See XL Exod. 17, 18.
Ver. 6. Verſe 6 And Moſes brought Aaron and his ſons.] To the door of the Tabernacle of the Congregation; as he had been directed XXIX Exod. 4.
And waſhed them with water.] As is there alſo directed; having firſt likewiſe waſhed himſelf, XL. 31.
Ver. 7. Verſe 7 And he put upon him the Coat, and girded him with the girdle, &c.] Moſes, by an extraordinary Commiſſion from God, performed the Office of an High-Prieſt, on this day, and the ſix days following. And put Aaron in poſſeſſion of this Office by cloathing him with the Garments here mentioned, (according to the orders which had been given XXIX Exod. 5, &c.) which was thought ſufficient for the Conſecration of an High-Prieſt, after the Captivity of Babylon; when they wanted the holy Oil, as hath been before obſerved. Whence Philo often calls Moſes by the name of foreign, i.e. High-Priest. And in Schemoth Rabba the Tradition is, that he continued High-Prieſt all the time they continued in the Wilderneſs: though others, they confeſs, are of opinion (which is the truth) that he officiated only the ſeven days of the Conſecration; after which this Office was ſettled in Aaron. See Selden L. I. de Succeſſion. in Pontificatum, cap. 1.
Ver. 8. Verſe 8 And he put the breaſt-plate upon him: alſo he put in the breaſt-plate the Ʋrim and the Thummim.] See XXVIII Exod. 30. It is obſervable, that he ſaith nothing here in this place, of the precious Stones, but only mentions Ʋrim and Thummim; as in XXXIX Exod. 10. (where he deſcribes the ſame thing) he makes mention only of the four rows of Stones, but ſaith not one word of Ʋrim and Thummim: which I look upon as a proof that they were all one.
Ver. 9. Verſe 9 And he put the Mitre upon his head; and upon the Mitre, the golden Plate, the holy Crown, &c.] According as God commanded him in XXVIII Exod. 36, 37, &c. XXIX. 6.
Ver. 10. Verſe 10 And Moſes took the anointing oil, and anointed the Tabernacle, and all that was therein.] See XXIX Exod. 26, &c. and XL Exod. 9, 10, 11. There being ſeveral ways of anointing a Thing or Perſon, either by pouring Oil upon them, or by putting it upon them with the finger, or by ſprinkling; it is not an improbable Conjecture of Fortunatus Scacchus, that Moſes anointed the Tabernacle and its Utenſils, by dipping his finger in the Oil, and putting it upon them. For though the word Maſchah, which he uſeth for anointing, be general, yet the Vulgar expreſſing it by linivit, and the LXX. by foreign (which import this particular ſort of anointing) and there being different words uſed to expreſs the anointing of the Altar and of Aaron, it may well incline one to his Opinion; Myrothec. 2. Sacr. Elaeochriſm. cap. 70.
And ſanctified them.] Set them apart by this unction, for the holy uſe; for which they were deſigned.
Ver. 11. Verſe 11 And he ſprinkled thereof upon the Altar ſeven times; and anointed the Altar, and all its veſſels, &c.] We do not find this expreſly before directed: but the intention of anointing the Altar being to make it most holy (becauſe it was to ſanctifie all that was laid upon it, XXX Exod. 29. XL. 10.) it was very fit it ſhould be both ſprinkled ſeven times with Oil, and alſo anointed: in token of its extraordinary Sanctity, which was put upon it by this very ſolemn Rite. For here are two diſtinct words about this anointing; the firſt is jaz, he ſprinkled of the Oil upon it; and then jimſhach, he anointed it, by putting ſome of the Oil on it: whereas it is ſaid of the Tabernacle, and of the things there, only jimſhach, he anointed them, without any ſprinkling.
Some think that the Altar being mentioned twice in this Verſe, he ſpeaks of the Altar of Incenſe, as well as of the Altar of Burnt-offerings. But it is plain by thoſe places in Exodus, it was the Altar of Burnt-offerings, which was thus ſanctified: and here the Laver and its foot (which ſtood in the ſame Court) is ſaid to be ſanctified with it. As for the Altar of Incenſe, it is included in what is ſaid, in the foregoing Verſe, that he anointed the Tabernacle and all therein.
Both the laver and his foot, to ſanctifie them.] It may be thought that he ſprinkled with Oil the Laver and its Foot, as well as anointed them; which is the opinion of the fore-named Fort. Scacchus. But the Hebrew words will not warrant it; for they only ſignifie that they were anointed as the Altar was after its aſperſion.
Ver. 12. Verſe 12 And he poured of the anointing oil upon Aarons head.] Here now is a third word diſtinct from the two former, viz. jitzok; which ſignifies there was more done to Aaron, than to any of the holy things, to ſanctifie him to his office: For the holy Oil was poured on his Head.
And anointed him.] Perhaps he drew the Oil with his finger upon his Forehead, after it was poured on his Head; as the Jews think he did. See XXIX Exod. 7, 8. XXX. 30. XL. 13.
To ſanctifie him.] i. e. Set him apart to this Sacred Office. Now this Conſecration of Aaron and his Sons, being mentioned here together with the Conſecration of the Tabernacle and all belonging to it; it hath made ſome conclude, that both were done at the very ſame time. But I have given ſome Arguments to prove the contrary, upon XL Exod. 17, 18. And the meaning of theſe three Verſes (10th, 11th, 12th of this Chapter) may be, not that they were Conſecrated at the ſame time, but with the ſame Oil. For firſt he ſays, Moſes took the anointing Oil; and ſhows how it was employed after a different manner, upon the Tabernacle and its Utenſils, upon the Altar, and upon Aaron; on whoſe Head it was poured; whereas the former had it only put upon them with the finger, or were ſprinkled with it. But though they were not Conſecrated together, yet their Conſecration immediately followed one another. For ſeven days being ſpent in ſanctifying the Tabernacle and the Altar, then immediately began the ſanctification of Aaron and his Sons: during which time Moſes may be ſuppoſed to have received the foregoing Laws about Sacrifices; in which they were to be employed, as ſoon as they were Conſecrated. And the ſeven days for the Conſecration of Aaron and his Sons, immediately ſucceeding the other ſeven days which were ſpent in the Conſecration of the Tabernacle and the Altar; it may be the reaſon why they here are ſuccinctly mentioned both together; and neither of them mentioned before. For if the account we have in the XLth of Exodus concerning theſe things, be well attended to, it will appear that nothing is there ſaid of the anointing of the Tabernacle, or any thing elſe; but only that he ſet it up the firſt day of the Month, as he was commanded (v. 2, &c. and 17, &c.) And he is commanded in like manner to take the anointing Oil, and anoint the Tabernacle and all therein, (v. 9, &c.) and then to anoint Aaron and his Sons, (v. 13, 15.) but he relates nothing of his doing either of them, till now; when he executed thoſe commands.
Ver. 13. Verſe 13 And Moſes brought Aarons ſons, and put coats upon them, and girded them with girdles, &c.] See XXVIII Exod. 40, 41. XXIX. 30. XL. 14.
As the LORD commanded Moſes.] He commanded him alſo to anoint them at the ſame time, XXVIII Exod. 41. XL. 15. but it is not here mentioned; becauſe they were not anointed as he was, by pouring Oil upon their Heads; but ſprinkling it on their Garments, with the Blood of the Sacrifice offered for them. And that he did afterward as he had been ordered, v. 30. See XXVIII Exod. 41. XXIX. 7.
Ver. 14. Verſe 14 And he brought the bullock.] See XXIX Exod. 1, 10, &c.
For a ſin-offering.] So it was deſigned to be, XXIX Exod. 14.
And Aaron and his ſons laid their hands upon the head of the bullock for the ſin-offering.] See XXIX Exod. 10. I Levit. 4.
Ver. 15. Verſe 15 And he ſlew it.] XXIX Exod. 11.
And Moſes took the blood, and put it upon the horns of the Altar round about with his finger.] As he had been directed, XXIX Exod. 12.
And purified the Altar.] It was purified before; but this was a further purification of it; that it might be the more fitted to be a place to make reconciliation upon it, as it follows in the concluſion of the Verſe.
And poured out the blood at the bottom of the Altar, and ſanctified it, &c.] The vulgar Latin, I think, gives the true interpretation of theſe words, rather than tranſlates them; in this manner: It being expiated and ſanctified, he poured out the blood at the bottom of the Altar, &c. Fort. Scacchus hath taken a great deal of pains to prove that this Expiation (as the Vulg. Lat. calls it) went before the Anointing or Conſecration of the Altar; in his Myrothec. P. II. cap. 34. But his Arguments ſeem to me of no force to overthrow the Opinion of Abulenſis and Philo, That theſe words do not ſpeak of a proper Expiation of the Altar; but that it was only hereby more particularly ſet apart (as the word ſanctifie ſignifies) to be the place where Sin-offerings might be made; that Men who had committed Offences, might be expiated by theſe Sacrifices.
Ver. 16. Verſe 16 And he took all the fat that was upon the inwards, and the caul, &c.] See XXIX Exod. 13.
Ver. 17. Verſe 17 But the bullock and his skin, his fleſh and his dung, he burnt with fire without the camp, as the LORD commanded Moſes.] See XXIX Exod. 14. Yet we do not find that the Blood of this Sacrifice was carried into the holy place; and therefore it did not fall under the Rule in the VIth Chapter of this Book, v. 30. but might have been eaten by the Prieſts, as is there allowed, v. 26. Some think it ſufficient, for the ſolution of this, to ſay that Aaron and his Sons were not yet compleatly Conſecrated, and therefore had not a right to eat of the Fleſh of this Sin-offering. But ſuch Perſons do not conſider that Moſes, who now acted as a Prieſt, could not be debarred of that benefit, by this reaſon. And therefore it is better to ſay, that no High-Prieſt, whether ordinary or extraordinary (ſuch as Moſes now was) might eat of any Sin-offering, offered for the Prieſts themſelves; although the Blood of it was not brought into the Sanctuary. From whence we may draw this Conſequence, that although the Sins of the People, were taken away by the Prieſts, who by eating of their Sin-offering, plainly ſhowed that they bare their ſin, (as the phraſe is X. 17.) yet the Sins of the Prieſts themſelves could not be taken away, by any Sacrifice they could offer for ſin, of which they might not eat: But they were to expect, as an excellent Perſon of our own ſpeaks (Dr. Jackſon. Book IX. upon the Creed, cap. 26.) a better Sacrifice made by a better High-Prieſt, the Son of God. But theſe Legal Sacrifices in the mean time were offered in ſuch a place, as prefigured the place where this better Sacrifice ſhould be offered, viz. without the Camp: as when they came to their reſt, without the City of Jeruſalem, where our Saviour's Body was offered for our Redemption.
Ver. 18. Verſe 18 And he brought the Ram for the burnt-offering: and Aaron and his ſons laid their hands upon the head of the Ram.] According to the direction given to Moſes, when he was with God in Mount Sinai, XXIX Exod. 15, 16. where all that follows here, to the end of the 21ſt Verſe, is explained: this being nothing elſe but the execution of what was before ordered.
Ver. 22. Verſe 22 And he brought the other Ram.] For he was commanded to bring two, v. 2. and XXIX Exod. 1.
The Ram of Conſecration. So it is called XXIX Exod. 22, 31. for the reaſon there given.
Ver. 23, 24. Verſe 23, 24. And he ſlew it, and Moſes took of the blood of it, &c.] Theſe two Verſes are explained XXIX Exod. 20. where order was given for what was now done. I ſhall only add a Remark of R. Levi ben Gerſom upon the order wherein theſe Sacrifices were offered; which was moſt rational. For firſt there was a Sacrifice for Sin offered (v. 14.) before they could be worthy to have any Gift or Preſent which they made to God, received by him. But upon their Expiation, an whole Burnt-offering was accepted, (v. 18.) and after that followed this Sacrifice, which was a Peace-offering (as appears from v. 31.) part of which was burnt upon the Altar, part given to the Prieſt, and the reſt they themſelves ate for whom it was offered; that it might appear, they were ſo far in the favour of God, as to eat with him of his Meat from his Table. Abarbanel hath the ſame obſervation.
Ver. 25. Verſe 25 And he took the fat, and the rump, &c.] All this Verſe likewiſe is there explained XXIX Exod. 22.
Ver. 26, 27, 28. Verſe 26, 27, 28. And out of the basket of unleavened bread, &c.] Theſe three Verſes ſhow that Moſes exactly followed the Orders he had received XXIX Exod, 23, 24, 25. where they have been explained.
Ver. 28. Verſe 28 Burnt them upon the burnt-offering.] This ſhows, that they were not a burnt-offering properly, as I there obſerved; but an Appendix to it.
They were conſecrations for a ſweet ſavour.] Becauſe they were offered to conſecrate and ſanctifie them, as this is explained XXIX Exod. 33. See there.
Ver. 29. Verſe 29 And Moſes took the breast and waved it, &c.] According to the direction given XXIX Exod. 26. where it is alſo ordered that this ſhould be Moſes his part.
Ver. 30. Verſe 30 And he took of the anointing oil, and of the blood that was upon the Altar, and ſprinkled it on Aaron, &c.] See XXIX Exod. 21. where it appears plainly this blood that was mixed with the Oil, was the Blood of the Ram of Conſecration.
Ver. 31. Verſe 31 And Moſes ſaid unto Aaron and his ſons, Boil the fleſh at the door of the Tabernacle of the Congregation, and there eat it, &c.] God having had his part, v. 28. and Moſes, who performed the Office of a Prieſt at this time, having had that which belonged to him, on that account, v. 29. the reſt was given (as the manner was in Peace-offerings) to thoſe for whom the Sacrifice was offered: that is, all but the right ſhoulder, which was burnt upon the Altar, and the Wave-breast, which was given to Moſes, as Prieſt. See XXIX Exod. 31, 32.
Ver. 32. Verſe 32 That which remains of the fleſh and the blood ſhall ye burn with fire.] See XXIX Exod. 34. This ſhows it was of the nature of a Peace-offering, VII. 15, 17.
Ver. 33. Verſe 33 And ye ſhall not go out of the door of the Tabernacle in ſeven days, &c.] For till then their Conſecration was not perfected (as the following words ſignifie) no more than the Conſecration of the Altar was, till a Bullock had been offered, to cleanſe it, and make an atonement for it ſeven days together. See XXIX Exod. 35, 36, 37. This was to make them more ſenſible of the great weight, as well as dignity of their Office.
Ver. 34. Verſe 34 As he hath done this day, ſo the LORD hath commanded to do, to make an atonement for you.] Every day of theſe ſeven, thoſe Sacrifices were to be repeated, the Sin-offering, the Burnt-offering, and the Peace-offering; and their Garments were to be ſprinkled with the Blood and the Anointing Oil, as the LORD required when Moſes was with him in the Mount, XXIX Exod. 35. This ſhows the imperfection of all the Legal Sacrifices; which would not have been ſo often repeated, if they had been of greater efficacy: Yet the continuance of them ſeven days doth ſignifie, the compleat Conſecration of theſe Prieſts; according to the Rites of thoſe times. In conformity to which, our great High-Prieſt, the LORD Chriſt, who was perfected by one Sacrifice of himſelf, ſpent ſeven days in his Conſecration to his Office. For as Aaron is commanded to attend at the Tabernacle ſo many days together, in like manner our LORD Chriſt (as Dr. Jackſon obſerves in the forenamed Book, Chapt. XXV.) did attend the Temple five days one after another, before his death; (See XII John 1, 12, &c. XXI Matth. 8, 9, &c.) and having purged it on the firſt or ſecond of thoſe days, from the prophaneneſs that was exerciſed in it by Merchandizing; and afterward hallowed it by his Doctrine, and by his Divine Preſence, which appeared in ſeveral miraculous Cures, he went the ſixth day into his heavenly Sanctuary, into Paradiſe it ſelf; to puririſie and ſanctifie it with his own Blood, as Moſes at Aaron's Conſecration did the material Sanctuary, and Altar, with the Blood of Beaſts. And having reſted the ſeventh day, finiſhed all by his Reſurrection early the next day in the morning.
Ver. 35. Verſe 35 Therefore ſhall ye abide at the door of the Tabernacle of the Congregation.] Where all things mentioned in this Chapter, had been done, and were ſtill to be repeated (v. 3, 4.) for they could not go into the Sanctuary till they were compleated.
Day and night.] This was to make their Conſecration more ſolemn, and taken notice of by all the People.
Seven days.] By which means, a Sabbath, as the Jews obſerve, paſſed over their heads: without which, they conceive, Aaron and his Sons could not have been compleated. But the Sabbath of the LORD did never ſo exactly paſs over any High-Prieſt in his Conſecration, as it did over the High-Prieſt of the New Teſtament. For however it were of Aaron's, it was to our bleſſed Saviour (as the fore-named Dr. Jackſon notes) a Day of Reſt indeed after ſix days of Labour, Watching, Praying and Faſting, which concluded in his bloody Death and Paſſion.
And keep the charge of the LORD.] That which he had now enjoyned. Or rather, watch the Tabernacle and his Veſſels, &c. as they were to do in time to come. The Hebrew Doctors have here raiſed a difficulty about the neceſſary Eaſements of Nature; for which they had no convenience, if they might not ſtir for ſeven days, from the door of the Tabernacle: and therefore they fancy, there was a hole digged in the Ground for ſuch occaſions. But it is more likely, they were not ſo confined, as not to be allowed this liberty: and one cannot well doubt of it, who conſiders the word Miſmoroth here uſed, (which we tranſlate keep the charge of the LORD) which is a military phraſe, ſignifying the Stations and Watches kept, in their turns, for certain hours: after which they were at liberty to attend their own Affairs. Such was the charge here, one may reaſonably think, of not departing from the door of the Tabernacle, while they were upon the guard (as we ſpeak) which ſome or other of them kept night and day; in ſuch order, that while ſome watched, others might ſleep, or ſtep out about the neceſſary occaſions of Nature.
That ye die not.] It may ſeem hard that they ſhould be in peril of their Life, if they omitted any of theſe Rites. But this was neceſſary, to make thoſe ſerious and intent upon their buſineſs, who were to ſave the Lives of others, by making Expiation for them, when they deſerved to periſh.
For ſo I am commanded.] Theſe Orders, as hath been already obſerved, he received in the holy Mount.
So Aaron and his ſons did all things which the LORD commanded by the hand of Moſes.] This was neceſſary to be added, that all Generations might be aſſured, whatſoever was performed by their Miniſtry, would be effectual, to the end for which it was appointed; they being exactly Conſecrated to God's Service, without the leaſt omiſſion of any thing that he had required. In like manner our great High-Prieſt, was Conſecrated to his Eternal Prieſthood, by fulfilling all the Will of God; and that in a far more Solemn and Publick way than Aaron's was; it being performed by Suffering ſuch things, as nothing but a perfect Filial Obedience to his heavenly Father could have moved him to admit, becauſe it was accompliſhed by ſhedding his own Blood, in a lingring Death.