Exo 40:2.On the first day of the first month I cannot at all approve of the opinion of those commentators who think that the tabernacle was only now set up. That it was already complete in all its parts before Moses went the second time into the Mount, we infer from the fact that the ark was then prepared in which the tables were deposited, as we shall see from the context. Besides, it has elsewhere (394) been shewn by sound arguments, as I think, that it was pitched without the camp in token of divorce, from the time that the people had made the calf. What, then, is the meaning of the setting-up which is now spoken of? I reply, that it is said to have been set up, when (395) it was brought back from its strange to its proper place. For then it was both anointed and honored by sacred oblations, whilst Aaron and his sons were consecrated to the performance of the priestly office. Since, therefore, it had not yet been duly placed in the middle of the camp, nay, rather had been removed from the people lest they should enjoy that pledge of God’s presence, its solemn dcdication is justly celebrated after the renewal of the covenant. This passage also confirms what I have said elsewhere, (396) that this was the tabernacle which Moses pitched at a distance from the camp; for, by the addition of its title, he speaks as of something well known, “Thou shalt set up (He says) the tabernacle, viz., the tabernacle of convention.” Now Moses himself had already stated that this name had been given it by the mouth of God. He repeats, however, the same injunctions, not that He distrusted the memory of His servant, but that it might be more fully apparent that He was Himself the sole Author of the whole work, and also that it nlight obtain more reverence, since He had so often deigned to give initructions as concerning things of very great importance.
(394) See ante.
(395) “Lors qu’il a este assis en son droit lieu, et legitime, assavoir au milieu du peuple duquel il avoit este comme estranger;” when it was fixed in its right and legitimate place, that is to say, in the midst of the people, to whom it had been, as it were, a stranger. — Fr.
(396) See ante.
9. And thou shalt take the anointing oil There was by no means any virtue or efficacy for sanctification in the oil, except in so far as it was a type of the Spirit, from whom as its only source all holiness emanates. Assuredly the oil, as being a corruptible fluid, neither penetrates into the soul, nor would by itself at all avail unto spiritual service. It appears, however, from many pnssages of Scripture, that it was a symbol of all the gifts of the Holy Spirit. This figure, therefore, clearly shews that nothing pleases God, that nothing is pure or holy in His sight, except what has been purged, and duly consecrated by the influence and grace of the Holy Spirit. Moreover, God would have all the vessels of the sanctuary set apart by this sacred anointing from common use, in order that the Israelites might distinguish between things sacred and profane, and thus that God’s service might receive its due reverence, so that none should intrude the pollutions of the flesh into that place, the purity of which had been signalized by that sacred symbol. A question, however, here arises why he dignifies the altar of burnt-offering with a more exalted title; for, after having called the tabernacle itself with its vessels simply holy, He calls the altar “holy of holies,” which I have rendered sacrosanctum. I doubt not but that it acquired this name from the sacrifices, which are also so called on account of the expiation made by them, (397) as we have seen elsewhere. The children of Israel, therefore, were instructed that God is truly reconciled by holocausts and burnt-offerings, since “the holiness of holinesses” resided on the altar itself.
(397) See on Lev 6:25, ante, vol. 2, p. 366.
12. And thou shalt bring Aaron and his sons I have already expounded all that might seem to be profitable with respect to the garments and the mode of anointing; only let; my readers remember that the priest, (398) who had been before appointed, is now at length inaugurated, in order that he may begin the discharge of his office. At the same time, let them also bear in mind that this oil was consecrated by God. Hence it appears how foolishly the Popish bishops, as it were, ape Moses, when, in imitation of him, they sprinkle their priests and altars and other rubbish with stinking oil, since it is abundantly clear that this ceremony of anointing, belonging as it did to the ancient shadows of the Law, ceased at the coming of Christ. What Augustine (399) reminds us of is also worthy of observation, that Moses, who is commissioned to anoint the others, was never consecrated himself by any visible symbol, in order that we may understand that outward signs are not to be estimated by the dignity of the minister, but only by the ordinance of God; and again, that invisible grace has profited some without visible sacraments, whilst visible sanctification may be imparted, but cannot profit, without invisible.
(398) “Aaron, ayant este cree auparavant Sacrificateur.” — Fr.
(399) Quaest. in Lev 84:0. Edit. Bened. tom. 3, p. 524.
17. And it came to pass in the first month In all the arrangements, which are here described, it must be especially noted, that Moses obeyed God in such a manner as not to vary in the most trifling point from the form prescribed to him. He therefore so frequently enforces the fact, that he did as God had commanded him; and not without reason, for there is nothing to which men are more prone than to mix up their inventions with God’s commands, as if they would be wiser than He is. In order then that the people might know that there was nothing of human invention in all the legal service, Moses so carefully insists on this point, and so often testifes to his obedience. But if so great the Prophet dared to attempt nothing of himself in trifling matters, how great is the audacity and arrogance of those men who arbitrarily invent innumerable figments, whereby God may be worshipped! Let us, however, learn from this passage to embrace with reverence whatever has proceeded from God, whilst we reject whatever men advance of themselves.
34. Then a cloud covered the tent The holiness of the tabernacle was proved by this signal or pledge, for the people assuredly knew that it had not been set up in vain, but that the promise given before was actually fulfilled, and that it was chosen to be the dwelling-place of God, who would be the Leader and Keeper of His people. For it was not a natural thing that the cloud should settle over the sanctuary in which the Ark of the Covenant was deposited; and much less so that by day a cloud should be seen and a fire by night, especially when this did not occur once only, but when they succeeded each other in perpetual alternation. It is fitly said, that when the tabernacle was covered by the cloud, it was at, the same time filled with the glory of God; for this was a magnificent distinction, that an earthly edifice should be rendered illustrious by a more than heavenly ornament, as if God’s majesty were visibly presented to them.
Whereas before Moses had been concealed and separated from the people by the cloud, its density is now said to have prevented even him from entering; thus, then, ought their reverence and admiration of the place to have been increased, when the greatness of its glory was a hinderance to their holy Prophet. It is probable that by his example not only the rest of the multitude, but all the Levites also, were admonished that they should not endeavor to penetrate further than they were allowed. For, after the possession of the priesthood was transmitted to his brother, he, as well as his descendants, was excluded from that sacred dignity.
38. For the cloud of the Lord was on the tabernacle. Moses more distinctly explains what he had said generally respecting the cloud, viz., that by night a fiery column appeared, because the cloud would not have been visible amidst the darkness. A second explanation is also added, that this did not happen once or twice only, but “in all their journeys;” so that they were never without a sight of the cloud, which might be a witness of God’s presence, whether, being settled on the tabernacle, it commanded them to rest, or, by its ascension, gave them the sign for removing the camp. Now, the equability of this proceeding, in all the variety of times and marches, did not a little conduce to certainty; for, if the cloud had daily accomplished the same course, this very regularity would have obscured the power’ of God; but when for a whole year it did not move, and then frequently proceeded to a new place, and now by its. guidance pointed out a longer journey, now a shorter one, by this very diversity the paternal care of God, who was never unmindful of His people, more conspicuously manifested itself.
Exo 40:2. On the first day of the first month- That is, of the second year after the departure from Egypt. See the 17th verse, and the last note on the former chapter.
Exo 40:15. For their anointing shall surely be an everlasting priesthood- Houbigant renders this, And this anointing of theirs shall be for them, as well as for their posterity, for an everlasting right to the priesthood. The successors of the high-priest were personally anointed; see Lev 6:22; Leviticus 21.
10. Some have thought, that this anointing of Aaron and his sons was signified by these words, to be sufficient to consecrate not only them, but their posterity, to the priesthood. "As the priesthood," says Calmet, "was hereditary in the family of Aaron, there was no necessity to repeat the anointing here spoken of upon every one of that family: it was sufficient that the first priests had once received that anointing for all their successors: they anointed, however, the high-priest, even to the coming of Jesus Christ."
REFLECTIONS.-The whole, being complete, is ordered to be set up.
Here is, 1. The time: on the first day of the new year; and a happy new year's day it was to them. About a year had elapsed since their departure from Egypt; a year, full of God's mercies and their unfaithfulness. Now that God is come to dwell in the midst of them, it is to be hoped a new life will begin with a new year. Note; New years should begin with humbling reviews of the past, and humble purposes of amendment for the future.
2. The consecration. The whole was solemnly set apart for God's use and service. When we are raised from beds of sickness, and when we arise from beds of sleep, we should anew consecrate and devote to his service the tabernacle of our bodies.
Exo 40:31. And Moses, and Aaron and his sons, washed their hands, &c.- This shews, (what we have before observed on Exo 29:26) that Moses now acted as priest: see ch. Exo 30:19-21 and Levit. ch. 8. It is to be remembered, that, in this erection of the tabernacle, due regard was had to the time appointed for the several ceremonies; as will appear more fully from the next book.
REFLECTIONS.-Moses sets up the glorious fabric, and begins the service of the sanctuary. The candlestick is lighted up, the table covered, the incense smoking, the offering on the altar. Thus he taught the priests the method of their service: and himself, and Aaron and his sons, washed in the laver: for they who minister before a holy God, must purge themselves from all filthiness of flesh and spirit; and even in our most holy duties, whenever we would approach God, we must first wash in the open fountain of a Saviour's blood, without which we never can draw near with acceptance to him.
Ver. 34. Then a cloud covered the tent- It should rather be rendered, then the cloud covered the tent. The tabernacle being finished, the Divine Presence, signified by this glorious cloud, came to take possession, as it were, of that house, which God had promised to inhabit, as the King and peculiar Guardian of the Jewish nation: and, accordingly, this glorious cloud became the director of all their motions, Exo 40:36 signifying to them not only when to travel, but also which way they were to steer their course; and thus it continued to do all the time they were in the wilderness, till it brought them into the land of Canaan: "Whereby," says Dr. Beaumont, "was figured the guidance and protection of the church by Christ, under the Gospel; as it is written, Isa 4:5. The Lord will create upon every dwelling-place of Mount-Zion, and upon her assemblies, a cloud and smoke by day, and the shining of a flaming fire by night: for upon all the glory shall be a defence."
REFLECTIONS.-No sooner is the tent pitched, than the Divine Inhabitant comes to take up his residence in it; declaring hereby his favour towards them, and his acceptance of their services. All the glory of the tabernacle had been useless pomp without the presence of the Deity: all the gifts and greatness of man, without the in-dwelling of the true Shechinah, are no better than the miserable ruins of a desolate place. The soul is only truly glorious and happy, when it becomes a living temple, an habitation of God through the spirit.
1. There was an awful display of the Divine Majesty. The cloudy pillar from the top of Sinai descends, enters the tabernacle, and passes to the throne between the cherubim; and so transplendent is the brightness, that for a while Moses cannot enter. But though Moses is weak through the flesh, He, who from eternity dwells in the light to which no man approacheth, is now, in our nature, for us entered into the holy place; and not only so, but will open a way for us to follow him, and will strengthen us to bear the brightest coruscations of the Divine light and glory.
2. This cloud covered the tent, visible to all the host; a constant proof, that God was in the midst of them, and as constant a pledge of his protection. Note; If the spirit of God and of glory resteth upon us, we may well be comforted: neither sin nor Satan shall be able to destroy us.
3. The cloud directed their journeyings, and guided them in the way, hovering over their tabernacle, and going before them, till they rested at last in Canaan. Such, to every believer, is the word of God in his journey to glory. Under its guidance he sets out, and by its light shall he be conducted, till he shall take his last Exodus, his final departure from this sublunary scene, to his mansion in the skies, his eternal and fixed abode with God in glory.
Reflections on the Levitical Priesthood as emblematical of the priesthood of all Christians.
Although the Levitical priesthood was chiefly designed to prefigure the Great High-Priest, this does not render it improper, or unprofitable, to view it as an emblem of the priesthood of all the saints, who, in every age, approach to God, that they may dwell in the house of the Lord for ever. It is true, indeed, the great propitiatory Sacrifice is already offered, never to be repeated again; and we cannot sufficiently detest that sacrilegious usurpation of the Redeemer's glory by the pretended priests in the Roman Church, who, without any the least warrant from the sacred oracles, give out to their deluded votaries, that they offer in the mass, I know not what unbloody sacrifice for the sins of the living and the dead. O impiety! O absurdity! for can any thing be more impious and foolish, than to imagine that Jesus Christ has not, by his one Offering, for ever perfected all them that are sanctified, but has left his work to be completed by a wretched, mortal priest? We Christians must acknowledge, that all priesthood, in the strict literal sense, is now ceased in Christ, the end of the law. But still there is a metaphorical priesthood, which the New Testament ascribes, not to the office-bearers in the Christian church, but to all Christians without exception. It was the promise of God to his ancient people, that "they should be unto him a kingdom of priests." Exo 19:6 and the phrase is adopted by an apostle, who says to the whole body of believers to whom he writes, "Ye are a royal priesthood." 1Pe 2:9. It was foretold by the holy prophets, that men should call the professors of the true religion the priests of the Lord, and the ministers of our God, Isa 61:6.-that the Gentiles should be taken for priests and Levites;-that the priestly tribe should have an offspring numerous as the host of heaven, and the sand of the sea;-that in every place which the rising and setting sun surveys, incense and a pure offering should be offered to the true God. These great and precious promises have already been, and still more shall be fulfilled. The company of the redeemed were seen in vision by John, arrayed in white robes, the badge of their priestly character; and he heard their heavenly song of praise to that loving Saviour who washed them from their sins in his own blood, and hath made us kings and priests unto God. Though the analogy of the legal and metaphorical priesthood may not perhaps be so striking as that between Aaron and Christ Jesus, there is not wanting a considerable resemblance.
Were the Levitical priests chosen by God, and separated to his peculiar service? God has chosen the faithful from the rest of mankind, and set apart him that is godly for himself. Were they taken in the room of the first-born of all the tribes, to whom the right of priesthood seems originally to have belonged? The people of Christ are the general assembly and church of the first-born, as all God's children are. Were they all descended from Levi and Aaron? (for unless they could prove their genealogy, they were put from the priesthood as polluted.) So all the saints are descendants from Jesus Christ, their everlasting Father, and ought to ascertain their heavenly extraction by the documents of a holy conversation. They were washed with water at their consecration, and were always to use the laver which stood in the entry of the tabernacle, when they ministered in the sanctuary. This puts us in mind of the washing of regeneration, of which all Christians partake at first, and of the frequent recourse to the fountain of Christ's blood in their holy services. The oil which anointed them, signified the unction of the spirit, which the faithful receive from the Holy One. The white garments of fine linen, are an emblem of the righteousness of the saints. They were not allowed a share of the earthly Canaan, as the other tribes: for the Lord spake unto Aaron, "Thou shalt have no inheritance in their land, neither shalt thou have any part among them: I am thy part, and thine inheritance among the children of Israel." Num 18:20. Was not this a lively type of the superior privilege of his beloved, who are delivered from the men of the world who have their wretched portion in this transitory life? But the Lord is their portion, and therefore in him they may hope, be their outward state ever so indigent. The ceremonial purity which was required of them who bore the vessels of the Lord, denotes, that holiness becomes the house of the Lord and all who worship in his temple for ever.
But what are their sacrifices? Let an apostle speak this: they are "spiritual sacrifices, acceptable to God by Jesus "Christ." 1Pe 2:5. Perhaps we might say, to use the legal style, there is the meat-offering of charitable distributions; the drink-offering of penitent tears issuing from a broken contrite heart; the heave-offering of prayer and elevated desires; the peace-offering of praise and thanksgiving; and the whole burnt-offering of the whole man, when the body is presented unto God a living sacrifice, when every lust is mortified, and the very life surrendered for the honour of God in the spirit of martyrdom, which is our reasonable service. These are the sacrifices which all the saints offer, not to an unatoned, but to an atoned God. They themselves are their temples; and, besides, they have access by faith into heaven, the holiest of all. Christ is their Altar, that sanctifies all their gifts. His Spirit is the Fire that inflames, and his Merit is the salt which powders and seasons all their sacrifices, when they come with acceptance before the presence of JEHOVAH.
