Calvin’s CommentariesExodus 30

1. And thou shalt make an altar. God now issues His commands respecting the altar of burnt incense, whereby the people were assured that the odor of the worship under the Law was sweet to Him. This ceremony indeed also prevailed among the Gentiles; whence there is frequent mention made by heathen authors of incense-burning; but what its object was they knew not themselves, nor did they care to reflect upon its proper intention, since they conceived themselves to have done all that was required of them, by the bare sign itself. In this way, however, God would encourage His believing people, by giving them to know that the worship which they offered at this command sent up to him a sweet savor. Meanwhile He admonished them diligently to beware lest any uncleanness should profane their sacrifices, but that they should come cleansed and pure into His sight. And David applies this type specially to prayer, when he says: "Let my prayer be set forth before thee as incense.”
(Psalm 131:2.) Therefore, as the other altar of which we have been hearing, was devoted to the victims for the purpose of propitiating God, so also this altar perfumed the sacrifices with the odor of its incense, that they might be acceptable to God. Hence it was placed near the ark of the testimony, though with the vail between, that its savor might ascend directly to God without any let or hindrance. There is no ambiguity in the words, except that some think there is a repetition where it is said, “every morning,” and “between the two evens;” (A. V., Margin, ver. 8.) others suppose that there are two separate oblations, and this latter view is the more probable, i.e., that the incense was offered morning and evening. He afterwards forbids either the altar itself to be transferred to other uses, or any other kind of incense to be burnt upon it; of this he will speak elsewhere.

10. And Aaron shall make an atonement. We should observe here the correspondence between the two altars; for, as the Israelites were admonished that the sacrifices would not please God, unless all uncleanness were wiped away by pure and holy prayers, so also the altar of incense was purified by the sprinkling of blood, that they might learn that their prayers obtained acceptance through sacrifices. Although this was only done once a year, yet it was daily to be called to mind, in order that they might offer the death of Christ by faith and prayer, (“Ut fide et precibus adolerent mortem Christi.” — Lat. “Afin qu’en appliquant a eux la vertu de la mort de Jesus Christ par foy et prieres;” in order that applying to themselves the virtue of the death of Jesus Christ by faith and prayers. — Fr.) and yet might know that their prayers had no sweet savor, unless in so far as they were sprinkled with the blood of atonement.

Exodus 30:34-38

34. And the LORD said unto Moses, Take unto thee sweet spices, stacte, and onycha, and galbanum; these sweet spices with pure frankincense: of each shall there be a like weight: 34. Et dixit Jehova ad Mosen, Accipe tibi aromata, stacten, et onychen, et galbanum, aromata, et thus purum: ut pondus ponderi respondeat.

35. And thou shalt make it a perfume, a confection after the art of the apothecary, tempered together, pure and holy: 35. Et facies ex eo suffimentum aromaticum, opus aromatarii, mistum, purum et sanctum.

36. And thou shalt beat some of it very small, and put of it before the testimony in the tabernacle of the congregation, where I will meet with thee: it shall be unto you most holy. 36. Et contundes ex eo comminuendo: ponesque ex eo coram testimonio in tabernaculo conventionis, in quo conveniam tecum: sanctitas sanctitatum erit vobis.

37. And as for the perfume which thou shalt make, ye shall not make to yourselves according to the composition thereof: it shall be unto thee holy for the LORD. 37. Suffimentum quod facies secundum compositionem ejus non facietis vobis: sanctitas tibi erit Jehovae.

38. Whosoever shall make like unto that, to smell thereto, shall even be cut off from his people. 38. Quisquis fecerit simile ad adolendum ilhd, excidetur e populis suis.

12. When thou takest the sum of the children of Israel. The tribute which God here demands at the taking of the census, is very fitly annexed to the First Commandment; for God, in making them tributary to Himself, shews that they were under His jurisdiction and power; and because He had purchased them to Himself, He willed that this voluntary gift of acknowledgment should be paid to Him. Princes, in numbering their subjects, make an estimate of their power; but God, who needs not the aid and assistance of men, would have the Israelites testify, at least by some sign, that they live in subjection to Him by whom they were redeemed. Therefore, when David numbered the people, (2 Samuel 24:2,) it was a kind of emancipation of them from their subjection to God; and hence this pride, or temerity, or ingratitude, was so severely punished. But because it was useful and right that the people should be numbered, it is permitted upon this condition, that by paying a ransom for every individual, they should acknowledge God as their sole King. The word is not badly rendered by some an atonement or expiation, because, whilst they confessed that they owed their life to God, He was appeased towards them on the score of this testimony of their gratitude. But it may be derived from a word meaning to cover; for when they voluntarily subjected themselves to God, and fled beneath the shelter of his wings, they were protected and secure, under this covering. Therefore it is said below, that this gift was offered to God as “an atonement for their souls;” and this is expressed in other words, that there should “be no plague” or destruction among them, because their safety rested in God’s protection alone, that they should not be exposed to any evils. And since they had been Pharaoh’s servants, their freedom would have been unlawful unless God had authorized and maintained it. Wherefore it was just. that they should ascribe their deliverance by a solemn rite to God, lest they should suffer the punishment of fugitive slaves. But He appointed the same sum for all, that every one, of whatever rank, from the least, to the greatest, might know that they were altogether His. Nor need we wonder, that since this was a personal due, (as it is commonly phrased,) their condition was not taken into account, so that the rich should pay more than the poor, but that the same price should be paid for every soul. The shekel (I am indebted to an anonymous writer in that useful little publication, “Notes and Queries,” vol. 5, p. 325, for the following note. Having given a translation almost identical with that in the text, he adds, “which is as much as to say, that the sickle (or shekel) equalled 14 solidi, less four deniers; or 13.67 solidi. But owing to the rapid declension in the value of French coin after the tenth century, it is manifestly impossible to assign a value to these solidi, unless the precise date of their coinage were known. A writer may, of course, allude to coin indefinitely precedent to his own time. In the present ease, however, we may, as a matter of curiosity, analytically approximate to a result in this way: — The drachm, is now known to have contained about 65 grains of pure silver, consequently the tetradrachma contained 260 grains. The present franc contains about 70 grains of pure silver, and consequently the sol, or 20th part, is 3.5 grains. This last multiplied by 13.67 produces about 48 grains. But the weight of the tetradrachma is 260 grains; therefore the sol with which the comparison was made, must have contained upwards of fivefold its present value in pure silver. Now, according to the depreciation tables of M. Dennis, this condition obtained in 1483, under Charles VIII., at which time Budaeus was actually living, having been born in 1467; but from other circumstances I am induced to believe that the solidus Gallicus mentioned by him was coined by Louis XII. in 1498, at which time the quantity of pure silver was fourfold and a half that of the present day.” Dean Prideaux, Connexion 1:3, says, “Every Jew annually paid a half shekel, i.e., about eighteenpence of our money.”) of the sanctuary was equivalent to an Attic tetra-drachma, which Budaeus estimates at 14 sols French, or thereabouts; for the didrachma amounts to seven sols, and the common drachma to three and a half sols, minus a denier Tournois. This is the didrachma of which mention is made in Matthew 17:24; for when the Jews were conquered by the Romans, it is probable that, in order to make their yoke more galling, this right of tribute was transferred to their conquerors. For this divinely prescribed offering being the symbol of their freedom, exempted the Jews from all heathen dominion, as if free or only belonging to God. But. since by their own rebellion they had shaken off God’s yoke, He purposely suffered them to be despoiled of their right, in order to subject them to the tyranny of strangers. And this occurred just before Christ’s coming, that this new and unwonted oppression might increase their longing for Him. But inasmuch as this tribute was paid by command of the Law, the Jews were reminded that they were a people consecrated to God. Another Supplement as to the Vow of the Nazarites (Heading from the French,
“Autre dependence du Voeu des Nazariens.”) Numbers 6

Numbers 6:1-21

1. And the Lord spake unto Moses, saying, 1. Et loquutus est Jehova ad Mosen, dicendo,

2. Speak unto the children of Israel, and say unto them, When either man or woman shall separate themselves to vow a vow of a Nazarite, to separate themselves unto the Lord; 2. Alloquere filios Israel, et dic eis, Vir aut mulier quum separaverit se vovendo votum Nazaraei, ad separandum se Jehovae:

3. He shall separate himself from wine and strong drink, and shall drink no vinegar of wine, or vinegar of strong drink, neither shall he drink any liquor of grapes, nor eat moist grapes, or dried. 3. A vino et sicera separabit se, acetum vini, et acetum sicerae non bibet, neque ullum liquorem uvarum bibet, nec uvas recentes et siccas comedet.

4. All the days of his separation shall he eat nothing that is made of the vine-tree, from the kernels even to the husk. 4. Omnibus diebus separationis suds, ex omni quod confieitur ex vite vinifera, ab acinis usque ad corticem, non comedet.

5. All the days of the vow of his separation there shall no razor come upon his head; until the days be fulfilled, in the which he separateth himself unto the Lord he shall be holy, and shall let the locks of the hair of his head grow. 5. Omnibus diebus voti separationis suae novacula non transibit super caput ejus, donec impleti fuerint dies quibus separabit se Jehovah, sanctus erit, crescere sinet cresariem capitis sui.

6. All the days that he separateth himself unto the Lord he shall come at no dead body. 6. Omnibus diebus quibus separabit se Jehovae ad animam mortui non ingredietur.

7. He shall not make himself unclean for his father, or for his mother, for his brother, or for his sister, when they die; because the consecration of his God is upon his head. 7. Super patre suo aut super matte sua, super fratre suo aut super sorore sua, non polluet sese illis quum mortui fuerint: quia consecratio Dei sui est super caput ejus.

8. All the days of his separation he is holy unto the Lord. 8. Omnibus diebus separationis suae sanctus erit Jehovae.

9. And if any man die very suddenly by him, and he hath defiled the head of his consecration; then he shall shave his head in the day of his cleansing, on the seventh day shall he shave it. 9. Si autem mortuus fuetit mortuus juxta eum statim mox, et polluerit caput separationis ejus: radet caput suum die purificationis suae, die septimo radet illud.

10. And on the eighth day he shall bring two turtles, or two young pigeons, to the priest, to the door of the tabernacle of the congregation; 10. Die autem octavo afferet duos turtures, vel duos pullos columbae ad sacerdotem, ad ostium tabernaculi conventionis.

11. And the priest shall offer the one for a sin-offering, and the other for a burnt-offering, and make an atonement for him, for that he sinned by the dead, and shall hallow his head that same day. 11. Et faciet sacerdos unum pro peccato, et alterum in holocaustum: expiabitque ilium de eo quod peccavit super cadavere, et sanctifiedbit caput ejus die illa.

12. And he shall consecrate unto the Lord the days of his separation, and shall bring a lamb of the first year for a trespass-offering: but the days that were before shall be lost, because his separation was defiled. 12. Et separabit Jehovae dies separationis suae, afferetque agnum anniculum pro delicto: et dies priores erunt irriti, quoniam polluta fuit separatio ejus.

13. And this is the law of the Nazarite: When the days of his separation are fulfilled, he shall be brought unto the door of the tabernacle of the congregation; 13. Haec autem est lex Nazaraei, die quo completi fuerint dies separationis eius, conferet se ad ostium tabernaculi conventionis.

14. And he shall offer his offering unto the Lord, one he-lamb of the first year without blemish for a burnt-offering, and one ewe-lamb of the first year without blemish for a sin-offering, and one ram without blemish for peace-offerings, 14. Offeretque oblationem suam Jehovae, agnum anniculum perfectum unum in holocaustum, et agnam unam anniculam perfectam in sacrificium pro petcato, et arietem unum perfectum in hostiam prosperitatum.

15. And a basket of unleavened bread, cakes of fine flour mingled with oil, and wafers of unleavened bread anointed with oil, and their meat-offering, and their drink-offerings. 15. Canistrum praeterea panum infermentatorum, similam placentarum conspersarum oleo, et lagana infermentata uncta oleo, et minham eorum, et libamina eorum.

16. And the priest shall bring them before the Lord, and shall offer his sin-offering, and his burnt-offering. 16. Et offeret illa sacerdos coram Jehova, facietque sacrificium pro peccato illius, et holocaustum illius.

17. And he shall offer the ram for a sacrifice of peace-offerings unto the Lord, with the basket of unleavened bread: the priest shall offer also his meat-offering, and his drink-offering. 17. Arietem quoque faciet sacrificium prosperitatum Jehovae, una cum canistro infermentatorum: faciet item sacerdos minham ejus, et libamen ejus.

18. And the Nazarite shall shave the head of his separation at the door of the tabernacle of the congregation; and shall take the hair of the head of his separation, and put it in the fire which is under the sacrifice of the peace-offerings. 18. Tum radet Nazaraeus ad ostium tabernaculi conventionis caput separationis suae, capietque caesariem capitis separationis suae, et ponet super ignem qui est subter sacrificium prosperitatum.

19. And the priest shall take the sodden shoulder of the ram, and one unleavened cake out of the basket, and one unleavened wafer, and shall put them upon the hands of the Nazarite, after the hair of the separation is shaven. 19. Capiet prteterea sacerdos ar-mum coctum de ariete illo, et pla-centam infermentatam unam e canistro, et laganum infermentatum unum, et ponet super manus Nazaraei, postquam rasa ruetit separatio ejus.

20. And the priest shall wave them for a wave-offering before the Lord: this is holy for the priest, with the wave-breast and heave-shoulder: and after that the Nazarite may drink wine. 20. Et elevabit ea sacerdos elevatione coram Jehova: sanetitas est sacerdotii ultra pectusculum elevationis, et ultra armum exaltationis, et postea bibat Nazaraeus vinum.

21. This is the law of the Nazarite who hath vowed, and of his offering unto the Lord for his separation, besides that that his hand shall get: according to the vow which he vowed, so he must do after the law of his separation. 21. Haec est lex Nazaraei qui voverit, et oblationis ejus Jehovae pro separatione sua, praeter id quod attinget manus ejus: secundum votum suum quod voverit, sic faciet secundum legem separationis suae.

18. Thou shalt also make a laver of brass. Although this oblation was a sign of the purity which God required in His priests, yet, inasmuch as this hollow vessel (concha) or laver, which supplied the water, was a part or utensil of the sanctuary, I have thought it best to insert here what is ordained respecting it, not only as to its fashion, but also its use, which could not be well separated: for if bare mention had only been made of a laver or water-vessel, (Addition in Fr., "Sans savoir pourquoy il estoit basti;” without knowing what it was made for.) the reader would have received no profit from it. But, when God expressly commands that water should always be ready in this basin for the priests to wash their hands and feet, we gather from hence with what reverence and sanctity God would have His holy service performed. It was, indeed, a common proverb among the Gentiles that they were guilty of impiety who handled holy things with unwashen hands, and they testified in this ceremony that they could not worship God aright except when purified from all pollution and uncleanness. One in Virgil says: — "——— donec me flumine vivo Abluero." (AEn. 2:719, 720. They are among the words which AEneas reports himself to have spoken to Anchises, when about to bear him out of Troy: "Tu, genitor, cape sacra manu, patriosque Penates.
Me, bello e tanto digressum et caede recenti,
Adtrectare nefas; donec me flumine vivo Abluero.") "Till in some living stream I cleanse the guilt
Of dire debate and blood in battle spilt.” — Dryden. And such expressions are of constant occurrence. Sometimes they even seemed almost to hit the right point; as where the poet commands the ungodly and the criminal to depart from the sacrifices, lest they should contaminate them; (Doering’s note on Hor. Carm. 3:1. 1. — “Odi profanum vulgus et arceo,” contains the following words: “He uses these formulas which the priests were accustomed to use at the commencement of their ceremonies, in order to drive away the profane, ἑκάς, βέβηλοι! or ἑκάς, ἑκάς, ὅστις ἀλιτρός· (Callim. Hymn., Ap. 2.) Procul o procul este, profani. (Virg. AEn. 6:258.)") but this was only a fleeting imagination, since no anxiety to repent had awakened in them a desire to propitiate God; and so, even whilst they were diligent in performing ablutions, their minds, darkened with error, knew not what it meant. But the Israelites were thus chiefly reminded how unworthy they were to offer sacrifices to God, since the impurity of the very priests, who were chosen to this once, prevented them from exercising it, until they were cleansed with water. The washing of the hands and feet denoted that all parts of the body were infected with uncleanness; for, since Scripture often uses the word “hands” for the actions of life, and compares the whole course of life to a way or journey, it is very suitable to say by synecdoche that all impurity is purged away by the washing of the hands and feet. The comparison with Christ now remains to be considered; but this we shall understand better a little beyond in reference to the sacrifices. The Priesthood Exodus 28

Exodus 28:1-43

1. And take thou unto thee Aaron thy brother, and his sons with him, from among the children of Israel, that he may minister unto me in the priest’s office, even. Aaron, Nadab and Abihu, Eleazar and Ithamar, Aaron’s sons. 1. Tu vero accerse ad to Aharonem fratrem tuum et filios ejus eum co, e medio filiorum Israel: ut sacerdotio fungatur mihi Aharon, Nadab, Abihu, Eleazar, et Ithamar filii Aharon.

2. And thou shalt make holy garments for Aaron thy brother for glory and for beauty. 2. Et facies vestes sacras Aharoni fratri tuo, in gloriam, et decorem.

3. And thou shalt speak unto all that are wise hearted, whom I have filled with the spirit of wisdom, that they may make Aaron’s garments to consecrate him, that he may minister unto me in the priest’s office. 3. Tu itaque alloqueris omnes sapientes corde quos replevi spiritu sapientiae, ut fadant vestes Aharon ad sanctificandum eum, ut sacerdotio fungatur mihi.

4. And these are the garments which they shall make; a breastplate, and an ephod, and a robe, and a broidered coat, a mitre, and a girdle: and they shall make holy garments for Aaron thy brother, and his sons, that he may minister unto me in the priest’s office. 4. Hae sunt omnes vestes quas facient, pectorale et ephod, et pallium et tunicam ocellatam, mitram et baltheum: facient inquam vestes has sacras Aharoni fratri tuo et filiis ejus, ut sacerdotio fungantur mihi.

5. And they shall take gold, and blue, and purple, and scarlet, and fine linen. 5. Qui accipient aurum et hyacinthum, et purpuram, et vermiculum cocci, et byssum.

6. And they shall make the ephod of gold, of blue, and of purple, of scarlet, and fine twined linen, with cunning work. 6. Facient autem ephod ex auro, hyacintho, et purpura, vermiculo cocci, et bysso retorta, opere phrygionico.

7. It shall have the two shoulderpieces thereof joined at the two edges thereof; and so it shall be joined together. 7. Duae orae junctae erunt in duabus extremitatibus ejus, et ita conjungetur.

8. And the curious girdle of the ephod, which is upon it, shall be of the same, according to the work thereof; even of gold, of blue, and purple, and scarlet, and fine twined linen. 8. Cingulum autem ipsius ephod ejus quod in eo erit, simile erit texturae ipsius, in ipso erit, nempe ex auto, hyacintho, et purpura, et vermiculo cocci, et bysso retorta.

9. And thou shalt take two onyx stones, and grave on them the names of the children of Israel: 9. Accipies quoque duos lapides onychinos, et sculpes in eis nomina filiorum Israel.

10. Six of their names on one stone, and the other six names of the rest on the other stone, according to their birth. 10. Sex e nominibus eorum in lapide uno, et nomina sex reliqua in lapide altero, secundum generationes eorum.

11. With the work of an engraver in stone, like the engravings of a signet, shalt thou engrave the two stones with the names of the children of Israel: thou shalt make them to be set in ouches of gold. 11. Opere artificis lapidum et sculpturis annuli sculpes duos illos lapides nominibus filiorum Israel, circundatos palis aureis facies eos.

12. And thou shalt put the two stones upon the shoulders of the ephod for stones of memorial unto the children of Israel: and Aaron shall bear their names before the LORD upon his two shoulders for a memorial. 12. Ponesque duos illos lapides in lateribus ephod, lapides memoriae pro filiis Israel: et feret Aharon nomina eorum coram Jehova in duobus humeris suis ad memoriam.

13. And thou shalt make ouches of gold; 13. Facies itaque palas aureas:

14. And two chains of pure gold at the ends; of wreathen work shalt thou make them, and fasten the wreathen chains to the ouches. 14. Et duas catenas ex auro puro terminatas, facies opere plectili, inseresque catenas plectiles palis illis.

15. And thou shalt make the breastplate of judgment with cunning work; after the work of the ephod thou shalt make it; of gold, of blue, and of purple, and of scarlet, and of fine twined linen, shalt thou make it. 15. Facies deinde pectorale judicii, opere phrygionico: sicut opus ephod facies illud, ex auro, et hyacintho, et purpura, et vermiculo cocci, et bysso retorta.

16. Foursquare it shall be beinq doubled; a span shall be the length thereof, and a span shall be the breadth thereof. 16. Quadratum erit et duplicatum: palmus erit longitudo ejus: et palmus latitudo ejus.

17. And thou shalt set in it settings of stones, even four rows of stones: the first row shall be a sardius, a topaz, and a carbuncle: this shall be the first row. 17. Et implebis in eo impletione lapidum quatuor ordines lapidum: ordo erit talis: sardius, topazius, et carbunculus, ordo primus.

18. And the second row shall be an emerald, a sapphire, and a diamond. 18. Ordo vero secundus: smaragdus, sapphirus, et jaspis.

19. And the third row a ligure, an agate, and an amethyst. 19. Ordo praeterea tertius: lyncurius, achates, et amethystus.

20. And the fourth row a beryl, and an onyx, and a jasper: they shall be set in gold in their inclosings. 20. Postremo ordo quartus: chrysolithus, onychinus, et berillys: constricti auro erunt in plenitudinibus suis.

21. And the stones shall be with the names of the children of Israel, twelve, according to their names, like the engravings of a signet; every one with his name shall they be according to the twelve tribes. 21. Porro lapides illi erunt juxta nomina filiorum Israel, duodecim, secundum nomina ipsorum, sculpturis annuli singuli juxta nomen suum, erunt duodecim tribubus.

22. And thou shalt make upon the breastplate chains at the ends of wreathen work of pure gold. 22. Facies et in pectorali catenas termini opere plectili ex auro puro.

23. And thou shalt make upon the breastplate two rings of gold, and shalt put the two rings on the two ends of the breastplate. 23. Facies etiam in pectorali duos arnnulos aureos, et illos duos annulos pones in duabus extremitatibus pectoralis.

24. And thou shalt put the two wreathen chains of gold in the two rings which are on the ends of the breastplate. 24. Pones item duas catenas aureas in duobus annulis in extremitatibus pectoralis.

25. And the other two ends of the two wreathen chains thou shalt fasten in the two ouches, and put them on the shoulder-pieces of the ephod before it. 25. Et duas extremitates duarum catenarum inseres duabus palis, et pones in lateribus ephod a fronte ipsius.

26. And thou shalt make two rings of gold, and thou shalt put them upon the two ends of the breastplate in the border thereof, which is in the side of the ephod inward. 26. Facies et duos annulos aureos, quos pones in duabus extremitatibus ipsius pectoralis in ora ejus, quse est in latere ipsius ephod intrinsecus.

27. And two other rings of gold thou shalt make, and shalt put them on the two sides of the ephod underneath, toward the forepart thereof, over against the other coupling thereof, above the curious girdle of the ephod. 27. Facies item duos altos annulos aureos, quos pones in duobus lateribus ipsius ephod inferne a fronte ejus, e regione conjunctionis ejus, supra baltheum ephod.

28. And they shall bind the breastplate by the rings thereof unto the rings of the ephod with a lace of blue, that it may be above the curious girdle of the ephod, and that the breastplate be not loosed from the ephod. 28. Ita jungent pectorale annulis suis ad annulos ipsius ephod filo hyacinthino, supra baltheum ipsius ephod, neque separetur pectorale ab ephod.

29. And Aaron shall bear the names of the children of Israel in the breastplate of judgment upon his heart, when he goeth in unto the holy place, for a memorial before the LORD continually. 29. Itaque feret Aharon nomina filiorum Israel in pectorali judieii supra cor suum, quando ingredietur in sanctuarium in memoriam coram Jehova jugiter.

30. And thou shalt put in the breastplate of judgment the Urim and the Thummim; and they shall be upon Aaron’s heart, when he goeth in before the LORD: and Aaron shall bear the judgment of the children of Israel upon his heart before the LORD continually. 30. Pones autem in pectorali judicii Urim et Thummim, ut sint super cor Aharon quando ingredietur coram Jehova: gestabitque Aharon judicium filiorum Israel super cot suum coram Jehova semper.

31. And thou shalt make the robe of the ephod all of blue. 31. Facies et pallium ipsius ephod totum ex hyacintho.

32. And there shall be an hole in the top of it, in the midst thereof: it shall have a binding of woven work round about the hole of it, as it were the hole of an habergeon, that it be not rent. 32. Et erit foramen sumrose parris ejus in medio ejus: labrum erit foramini illius in circuitu opere textoris, sicut foramen loricae erit el, ne rumpatur.

33. And beneath upon the hem of it thou shalt make pomegranates of blue, and of purple, and of scarlet, round about the hem thereof; and bells of gold between them round about: 33. Facies et in fimbriis ejus malogranata ex hyacintho, et purpura, et vermiculo cocci: in fimbriis, inquam, ejus per circuitum, et tintinnabula aurea in medio per circuitum.

34. A golden bell and a pomegranate, a golden bell and a pomegranate, upon the hem of the robe round about. 34. Tintinnabulum aureum unum et malogranatum, tintinnabulum aureum alterum et malogranatum in fimbriis pallii per circuitum.

35. And it shall be upon Aaron to minister: and his sound shall be heard when he goeth in unto the holy place before the LORD, and when he cometh out, that he die not. 35. Erit autem Aharon ad ministrandum, et audietur sonus ejus quando ingredietur sanctuarium coram Jehova, et quando egredietur: et non morietur.

36. And thou shalt make a plate of pure gold, and grave upon it, like the engravings of a signet, Holiness To The Lord. 36. Facies insuper laminam ex auto puro, et sculpes in ea sculpturis annuli. Sanctitas ipsi Jehovae.

37. And thou shalt put it on a blue lace, that it may be upon the mitre; upon the forefront of the mitre it shall be. 37. Quam pones in filo hyacinthino, eritque super cidarim, ex adverso faciei cidaris erit.

38. And it shall be upon Aaron’s forehead, that Aaron may bear the iniquity of the holy things, which the children of Israel shall hallow in all their holy gifts; and it shall be always upon his forehead, that they may be accepted before the LORD. 38. Et erit supra frontem Aharon, feretque Aharon iniquitatem sanctificationum quas sanctificabunt filii Israel in omnibus muneribus sanctificationum suarum: erit inquam supra frontem ejus jugiter in beneplacitum els coram Jehova.

39. And thou shalt embroider the coat of fine linen, and thou shalt make the mitre of fine linen, and thou shalt make the girdle of needlework. 39. Et facies opere ocellato tunicam byssinam, facies item cidarim byssinam, cingulum quoque facies opere phrygionico.

40. And for Aaron’s sons thou shalt make coats, and thou shalt make for them girdles, and bonnets shalt thou make for them, for glory and for beauty. 40. Filiis autem Aharon facies tunicas, facies quoque illis cingula et pileos ad gloriam et decorum.

41. And thou shalt put them upon Aaron thy brother, and his sons with him; and shalt anoint them, and consecrate them, and sanctify them, that they may minister unto me in the priest’s office. 41. Et vesties illis Aharon fratrem tuum, et filios ejus cure illo, atque unges illos: implebisque manum eorum, et sanctificabis cos, ut sacerdotio fungantur mihi.

42. And thou shalt make them linen breeches to cover their nakedness; from the loins even unto the thighs they shall reach: 42. Fac eis et feminalia linea ad tegendam carnem turpitudinis: a lumbis usque ad femora erunt,

43. And they shall be upon Aaron, and upon his sons, when they come in unto the tabernacle of the congregation, or when they come near unto the altar to minister in the holy place; that they bear not iniquity, and die: it shall be a statute for ever unto him and his seed after him. 43. Eruntque super Aharon et super filios ejus quando ingredientur tabernaculum conventionis, aut quum accedent ad altare ut ministrent in sanctuario: et non ferent iniquitatem, neque morientur. Statutum perpetuum illi et semini ejus post eum.

We now arrive at the second part of the Legal Worship, i.e., the Priesthood; for we must bear in mind what I have said, that there are three things to be considered, — 1. The Tabernacle; 2. The Priestly Office; and 3. The Sacrifices. And indeed all the splendor of the tabernacle, of which we have been speaking, would have been an empty parade without the priest, who so mediated as an intercessor, that he reconciled men to God, and in a manner united heaven to earth. Now it is unquestionable, that the Levitical priests were the representatives of Christ; since, with respect to their office, they were even better than the very angels; which would be by no means reasonable, unless they had been the type of Him, who is Himself the head of the angels. The heathen nations, it is true, had their priests, who presided over their religious services, but they were but empty phantoms; for there was no mention with them of the Mediator, so that the people might know that God cannot be duly appeased, and that our prayers cannot be heard by Him, unless a peace-maker interfere between us. But the nature of the Levitical priesthood was widely different; for the Israelites were instructed that all of them were unworthy to stand before God, and so that there was need of an Intercessor to propitiate Him. Now, since the general rule had been laid down, that all things should be rigidly referred to the pattern which had been shewn to Moses in the mount, their minds were necessarily drawn upwards; and this too they might easily have arrived at, for various reasons. The whole body of the people saw a man like themselves, who could not enter the sanctuary trusting in his own innocence, and whose dignity was conferred upon him by adventitious rites; i.e., by anointing, and by investiture. The full truth, therefore, did not shine forth in this, but only a figure to direct them to the truth; and of this they were doubtless admonished, lest they should rest in earthly things. Besides, its interpretation was added (by the prophets (Supplied from Fr.) ); because, as the Apostle wisely teaches us in the Epistle to Hebrews 7:18, the promise to appoint hereafter a priest after the order of Melchisedec would not hold good, unless it were applied to Christ; for it is plain that the Levitical priesthood is there brought into comparison by contrast with one of a different nature; and since the latter is eternal, it follows that the former is temporary; and, whilst the one is sanctioned by an oath, it clearly is superior to the other. There is no doubt, then, but that David, as a faithful interpreter of the Law, more manifestly shewed forth what there was obscurely shadowed. Thus far my wish has been to teach that the Levitical priest was ordained, that he might be a type of the true Mediator. It will now be worth our while briefly to advert to the marks by which our perpetual and only Priest, the Son of God, is to be distinguished from those of old; for a fuller exposition will follow hereafter in its proper place. The first distinction I have already pointed out, viz., that the type was temporary; since perpetuity is only to be sought in the reality itself: whence we learn that the priestly office was not so instituted by Moses to last for ever, but to direct the people to a better hope. But what I have said as to the office, must be transferred also to the persons. There was only one high priest under the Law, who was afterwards succeeded by one of his race, since they were all mortal. None, then, was ever such a priest as became us, except Christ; because none other could be perpetual; and hence we arrive at the second distinction. The third arises from Christ’s divinity, which is proved by the fact, that the priest after the order of Melchisedec has no beginning; for we find nowhere the origin of Melchisedec; but he is only brought forward once and unexpectedly, as if be had come down from heaven. The fourth is the combination of the kingdom and the priesthood. Under the Law God would have some to be kings, and others to be priests; nor was it allowable to mix up the one office with the other; but He, of whom it is said that He should be a priest like Melchisedec, is honored with the title of king. The fifth is, that the legal priest only appeared before God in the visible and sanctuary, but Christ entered into heaven, to present us to His Father, not in the external symbols of (precious) stones, (“Non pas en effigies exterieures de diamans et rubies.” — Fr.) but in the reality itself; for in Him as our Head we are all gathered together unto God. The sixth lies in the perfect righteousness of Christ; for the legal priest, since he was one of us sinners, had need to seek pardon for himself; but Christ, being free from all guilt, awakens favor towards us by His own purity. The seventh is, that the priest borrowed from external figures what was truly and really shewn forth in Christ. The sacred garments, as we have lately said, denoted something more than human; the anointing, too, was a symbol of the Spirit which dwells in Christ; and He therefore was not consecrated with visible and corruptible oil, but with the fullness of all gifts. The priest of old abstained from intercourse with his wife when he went into the sanctuary; he was only allowed to marry a virgin; the perfect and spiritual purity of Christ was contented with its own perfection. The last distinction consisted in the sacrifices themselves, respecting which I abstain at present from speaking more fully, because they will have their proper place hereafter. This only we must now recollect, that Christ expiated the sins of the world, not with the blood of beasts, but with His own blood. Now we turn to the words of Moses.

23. Take thou also unto thee principal spices. Although the oil here treated of was not only destined for the anointing of the priests, but also of the tabernacle, the ark of the covenant, the altars, and all the vessels, yet no fitter place occurs for discussing the sacred unction, than by connecting it with the priesthood, on which it depends. First of all its composition is described, exquisite both in expensiveness and odor; that by its very excellence and costliness the Israelites may learn that no ordinary thing is represented by it; for we have already often seen that there had been set before this rude people a splendor in sacred symbols, which might affect their external senses, so as to uplift them as it were by steps to the knowledge of spiritual things. We must now see why the priest as well as all the vessels and the other parts of the tabernacle had need of anointing. I conclude that without controversy this oil mixed with precious perfumes was a type of the Holy Spirit; for the metaphor of anointing is everywhere met with, when the prophets would commend the power, the effects, and the gifts of the Spirit. Nor is there any doubt but that God, by anointing kings, testified that He would endow them with the spirit of prudence, fortitude, clemency, and justice. Hence it is easily gathered that the tabernacle was sprinkled with oil, that the Israelites might learn that all the exercises of piety profited nothing without the secret operation of the Spirit. Nay, something more was shewn forth, viz., that the efficacy and grace of the Spirit existed and reigned in the truth of the shadows itself; and that whatever good was derived from them was applied by the gift of the same Spirit for the use of believers. In the altar, reconciliation was to be sought, that God might be propitious to them; but, as the Apostle testifies, the sacrifice of Christ’s death would not otherwise have been efficacious to appease God, if He had not suffered by the Spirit, (Hebrews 9:14;) and how does its fruit now reach us, except because the same Spirit washes our souls with the blood, which once was shed, as Peter teaches us? (1 Peter 1:2.) Who now consecrates our prayers but the Spirit, who dictates the groans which cannot be uttered; and by whom we cry, Abba, Father? (Romans 8:15, 26.) Nay, whence comes the faith which admits us to a participation in the benefits of Christ, but from the same Spirit? But we were especially to consider the anointing of the priest, who was sanctified by the Spirit of God for the performance of his office; thus, as Isaiah, in the person of Jesus Christ, declares that he was anointed with the spirit of prophecy, (Isaiah 61:1;) and David affirms the same of the royal spirit, (Psalm 45:7;) so Daniel is our best interpreter and witness how the sacerdotal unction was at length manifested (in Him (Added from Fr.) ), for when he says that the time, when by the death of Christ the prophecy shall be sealed up, was determined upon “to anoint the holy of holies,” he plainly reminds us that the spiritual pattern, which answers to the visible sanctuary, is in Christ; so that believers may really feel that these shadows were not mere empty things. (Daniel 9:24.) We now perceive why Aaron was anointed, viz., because Christ was consecrated by the Holy Spirit to be the Mediator between God and man; and why the tabernacle and its vessels were sprinkled with the same oil, viz., because we are only made partakers of the holiness of Christ by the gift and operation of the Spirit. (“Ou il est dit, Que tout ce que, etc., aucuns mettent legendre masculin, Celuy qui les sanctifiera;” where it is said, “Whatsoever,” etc., some put the masculine gender, “He who shall sanctify them.” This is the translation of LXX. and V.) Some translate it in the masculine gender, where of the vessels it is said, “whatsoever toucheth them shall be holy;” ver. 29: as if they were not to be touched by any but the priests; but it appears to me to be rather spoken for another reason, viz., that they may embue the oblations with their own sanctity.

25. And thou shalt take it an oil of holy ointment. Although the genitive is put in the place of an epithet, as if Moses had said “a holy oil;” yet it is so called from its effect, because without it nothing is accounted pure. And assuredly the Spirit of God sanctifies ourselves and all that is ours, because without Him we are unholy, and all that belongs to us corrupt. He enjoins the use of the ceremony throughout all the generations of the ancient people, ver. 31. In these words there is an implied contrast with the new Church, which wants no shadows since the manifestation of the substance; and justly does the only begotten Son of God possess the name of Christ, since by His coming He has abolished these figures. And Simeon, when he took Him in his arms, and called Him “the Lord’s Christ,” (The reference here is to Luke 2:28. It does not, however, appear that Simeon actually called Him “the Lord’s Christ,” though the Evangelist states, ver. 26, that “it was revealed to him by the Holy Ghost that he should not see death, before he had seen the Lord’s Christ.") taught that the external use of the legal oil had ceased. So much the sillier is the superstition of the Papacy, when in imitation of the Jews it anoints its priests, and altars, and other toys: (Lat., “Nugas;” Fr, “L’autel avec tout leur bagage.” “Now that your oil came not from the Apostles, your own doctor Panormitane is witness; for thus he writeth: ‘The Apostles in old time gave the Holy Ghost only by laying on of hands; but now-a-days, because bishops be not so holy, order hath been taken that they should give this sacrament with chrism.’” — Jewel’s Defence of the Apology, Parker Society’s edition, p. 178. "Transtulerunt item sua haec olea, cure ad homines moribundos, tum etiam ad parietes, altaria, and campanas: necnon calices et alia hujusmodi, qum videmus, κακοβηλίᾳ improbanda ex veteri Judaismo esse traducta. Excusat ille Innocentius, (Decret. Greg., lib. 1, tit. 15, de Sacra Unctione.) Ecclesiam haec faciendo non Judaizare,” etc. — Petr. Mart. Loci Com., Cl. 4, cap. 1:21.) as if they desired to bury Christ again with their ointments; wherefore let us hold this invention in detestation as blasphemous, because it overthrows the limits prescribed by God. In order that the Jews may hold this mystery in just reverence, he forbids similar ointment to be made. We know that ointments were then among the luxuries of a fine banquet; but it is accounted profanation if they make use of this kind; and we must mark the reason, that what is holy, may be holy unto them, ver. 32, i.e., that they may reverently observe what is peculiarly devoted to their salvation. For although the sacred things divinely instituted always retain their nature, and cannot be either corrupted or made void by our vices, yet may we by our filthiness, by our impure use or neglect of them, pollute them as far as in us lies. Leviticus 8

Leviticus 8:1-3

1. And the LORD spake unto Moses, saying, 1. Loquutus est deinde Jehova ad Mosen, dicendo:

2. Take Aaron and his sons with him, and the garments, and the anointing oil, and a bullock for the sin offering, and two rams, and a basket of unleavened bread; 2. Tolle Aharon et filios ejus cure illo, et vestes, et oleum unctionis, et juvencum sacrificii pro peccato: et duos arietes, et canistrum azymorum.

3. And gather thou all the congregation together unto the door of the tabernacle of the congregation. 3. Atque omnem coetum congrega ad ostium tabernaculi conventionis.

34. Take unto thee sweet spices. This oblation might have been noticed with the others, yet, since it merely describes the composition of the incense, which is connected with the altar of incense, and in fact is but an appendage to it, I have seen no reason why I should separate them. Let the curious subtilely discuss, if they please, the ingredients themselves; it is enough for me that they were chosen at God’s will to make a very sweet smell. For I know not whether it is likely, as some suppose, that galbanum (“Not of strong and evil savor, as R. Salomom, for then it had been unfit to make a perfume of.” — Tostatus in Willet. “Dioscor. asserit galbanum esse gravis odoris, et Plinius ait galbanum foetere et castorem olere; quod forte intelligit de partibus galbani magis terrestribus — ideoque noster interpres addit τὸ bonis odoris;” (i.e., V., after LXX. Χαλβάνην ἡδυσμῦ·) Corn. a Lapide, in loco.) is of a strong and disagreeable savor, and, since they only offer this conjecture in an unknown matter, they deserve little credit. My conviction is that it was sweet, which the words of Moses himself a little further on confirm, where he denounces the penalty of death upon those who should use such perfume for their private gratification; for this prohibition would have been absurd, unless its odor had been very agreeable. Besides, the analogy between the sign and the thing signified would not have held good, unless its sweet savor had testified that God is greatly pleased with the prayers of His people. Moreover, in order that the sacred symbol might be the more reverenced, it was not allowable to transfer this mixture to private use; for since men are rude and earthly-minded, there is nothing they are more prone to than to mix up heavenly things with those of earth. Therefore, to elevate their minds the more, it was necessary that the incense, in which there was a special holiness due to God alone, should be set apart from common use.

Exodus 30:17-21

17. And the LORD spake unto Moses, saying, 17. Loquutus est etiam Jehova ad Mosen, dicendo:

18. Thou shalt also make a laver of brass, and his foot also of brass, to wash withal: and thou shalt put it between the tabernacle of the congregation and the altar, and thou shalt put water therein. 18. Facies et concham aeneam, et basin ejus aeneam ad lavandum, ponesque illam inter tabernaculum conventionis et altare, et pones aquam ill ea.

19. For Aaron and his sons shall wash their hands and their feet thereat: 19. Lavabuntque ex ea Aharon et filii ejus manus suas et pedes suos.

20. When they go into the tabernacle of the congregation, they shall wash with water, that they die not; or when they come near to the altar to minister, to burn offering made by fire unto the LORD: 20. Quando ingredientur tabernaculum conventionis lavabunt se aqua, ut non moriantur: aut quum appropinquabunt ad altare, ut ministrent, ut incendant oblationem ignitam Jehovae.

21. So they shall wash their hands and their feet, that they die not: and it shall be a statute for ever to them, even to him and to his seed throughout their generations. 21. Lavabunt inquam manus suas et pedes suos, ne moriantur: eritque illis statutum perpetuum, ei scilicet et semini ejus per generationes suas.