Exodus 29
Exodus 29:1-35 1. And this is the thing that thou shalt do unto them to hallow them, to minister unto me in the priest’s office: Take one young bullock, and two rams without blemish, 1. Hoc quoque facies eis ad sanctificandum eos, ut sacerdotio fungantur mihi: Tolle juvencum unum filium bovis, et arietes duos immaculatos. 2. And unleavened bread, and cakes unleavened tempered with oil, and wafers unleavened anointed with oil: of wheaten flour shalt thou make them. 2. Panes praeterea infermentatas, et placentas infermentatas mixtas oleo, et lagan infermentata uncta oleo: ex simila triticea facies ea. 3. And thou shalt put them into one basket, and bring them in the basket, with the bullock and the two rams. 3. Ponesque ea in canistrum unum, et offeres ea in canistro, una cum juveneo, et duobus arietibus. 4. And Aaron and his sons thou shalt bring unto the door of the tabernacle of the congregation, and shalt wash them with water. 4. Tum Aharonem et filios ejus accedere fades ad ostium tabernaculi conventionis, et lavabis cos aqua. 5. And thou shalt take the garments, and put upon Aaron the coat, and the robe of the ephod, and the ephod, and the breastplate, and gird him with the curious girdle of the ephod: 5. Et accipies vestes, induesque Aharon tunicam, et pallium ephod, et ephod pectorale, cingesque cum baltheo ephod. 6. And thou shalt put the mitre upon his head, and put the holy crown upon the mitre. 6. Pones praeterea cidarim super caput ejus: coronam autem sanctitatis pones super cidarim. 7. Then shalt thou take the anointing oil, and pour it upon his head, and anoint him. 7. Postremo accipies oleum unctionis, et fundes super caput ejus, et unges eum. 8. And thou shalt bring his sons, and put coats upon them. 8. Post haec filios ejus accedere facies, et indues cos tunicas. 9. And thou shalt gird them with girdles, Aaron and his sons, and put the bonnets on them: and the priest’s office shall be theirs for a perpetual statute: and thou shalt consecrate Aaron and his sons. 9. Cingesque illos baltheo: Aharon et flios ejus, et aptabis eis pileos, et erit eis sacerdotium in statutum perpetuum, implebisque manum Aharon, et manum filiorum ejus. 10. And thou shalt cause a bullock to be brought before the tabernacle of the congregation: and Aaron and his sons shall put their hands upon the head of the bullock. 10. Et offeres juveneum coram tabernaculo conventionis, imponentque Aharon et filii ejus manus suas super caput juvenei. 11. And thou shalt kill the bullock before the LORD, by the door of the tabernacle of the congregation. 11. Tunc mactabis juveneum coram Jehova ad ostium tabernaculi conventionis. 12. And thou shalt take of the blood of the bullock, and put it upon the horns of the altar with thy finger, and pour all the blood beside the bottom of the altar. 12. Accipiesque e sanguine juvenci, et pones super cornua altaris digito tuo: reliquum autem sanguinem fundes ad fundamentum altaris. 13. And thou shalt take all the fat that covereth the inwards, and the caul that is above the liver, and the two kidneys, and the fat that is upon them, and burn them upon the altar. 13. Tollesque omnem adipem operientem intestina, et reticulum quod est super jecur, et duos renes, et adipem qui est super illos, et incendes ea super altare. 14. But the flesh of the bullock, and his skin, and his dung, shalt thou burn with fire without the camp: it is a sin offering. 14. At carnem juvenei, et pellem ejus, fimumque ejus combures igni extra castra: sacrificium pro peccato est. 15. Thou shalt also take one ram; and Aaron and his sons shall put their hands upon the head of the ram. 15. Arietem quoque alterum accipies, et imponent Aharon et filii ejus manus suas super caput arietis. 16. And thou shalt slay the ram, and thou shalt take his blood, and sprinkle it round about upon the altar. 16. Tunc mactabis arietem, accipiesque sanguinem ejus, et asperges super altare per circuitum. 17. And thou shalt cut the ram in pieces, and wash the inwards of him, and his legs, and put them unto his pieces, and unto his head. 17. Arietem autem concides ix, frusta sua, et lavabis intestina ejus, cruraque ejus, et pones super frusta ejus, et super caput ejus. 18. And thou shalt burn the whole ram upon the altar: it is a burnt offering unto the LORD: it is a sweet savour, an offering made by fire unto the LORD. 18. Incendes praeterea totum arietem super altare: nam holocaustum est Jehovae in odorem quietis: oblatio ignita Jehovae est. 19. And thou shalt take the other ram; and Aaron and his sons shall put their hands upon the head of the ram. 19. Accipies insuper arietem secundum, imponentque Aharon et filii ejus manus suas super caput arietis. 20. Then shalt thou kill the ram, and take of his blood, and put it upon the tip of the right ear of Aaron, and upon the tip of the right ear of his sons, and upon the thumb of their right hand, and upon the great toe of their right foot, and sprinkle the blood upon the altar round about. 20. Tunc mactabis arietem, accipiesque de sanguine ejus, et pones super tenerum antis Aharon, et super tenerum auris filiorum ejus dextrae, et super pollisem manus eorum dextrae, et super pollicem pedis corum dextri, aspergesque sanguinem super altare per circuitum. 21. And thou shalt take of the blood that is upon the altar, and of the anointing oil, and sprinkle it upon Aaron, and upon his garments, and upon his sons, and upon the garments of his sons with him: and he shall be hallowed, and his garments, and his sons, and his sons’ garments with him. 21. Tollesque de sanguine qui erit super altare, et de oleo unctionis: atque asperges super Aharon, et super vestes ejus, et super illlos ejus, et super vestes filiorum ejus cum eo. 22. Also thou shalt take of the ram the fat and the rump, and the fat that covereth the inwards, and the caul above the liver, and the two kidneys, and the fat that is upon them, and the right shoulder; for it is a ram of consecration: 22. Deinde tolles de ariete adipem, et caudam, et adipem operientem intestina, et reticulum jecoris, duosque renes, atque adipem qui est super eos, et armum dextrum: quia aries consecrationum est: 23. And one loaf of bread, and one cake of oiled bread, and one wafer out of the basket of the unleavened bread that is before the LORD: 23. Et tortam panis unam, et placentam panis ex oleo unam, et laganum unum e canistro infermentatorum qui est coram Jehova. 24. And thou shalt put all in the hands of Aaron, and in the hands of his sons; and shalt wave them for a wave offering before the LORD. 24. Ponesque omnia ilia in manibus Aharon, et in manibus filiorum ejus, exaltabisque ilia exaltationem coram Jehova. 25. And thou shalt receive them of their hands, and burn them upon the altar for a burnt offering, for a sweet savour before the LORD: it is an offering made by fire unto the LORD. 25. Accipies autem illa e manu eorum, et incendes super altare, ultra holocaustum in odorem quietis coram Jehova: oblatio ignita est Jehovae. 26. And thou shalt take the breast of the ram of Aaron’s consecration, and wave it for a wave offering before the LORD: and it shall be thy part. 26. Accipies item pectus arietis consecrationum quod est ipsi Aharon, et exaltabis illud exaltationem coram Jehova, eritque tibi in partem. 27. And thou shalt sanctify the breast of the wave offering, and the shoulder of the heave offering, which is waved, and which is heaved up, of the ram of the consecration, even of that which is for Aaron, and of that which is for his sons: 27. Sanctificabis itaque pectus exaltationis, et armum elevationis quod exaltatum est, et qui elevatus est de ariete consecrationum ipsius Aharon et filiorum ejus. 28. And it shall be Aaron’s and his sons’ by a statute for ever from the children of Israel: for it is an heave offering: and it shall be an heave offering from the children of Israel of the sacrifice of their peace offerings, even their heave offering unto the LORD. 28. Et erit ipsi Aharon et filiis ejus in statutum perpetuum a filiis Israel: quia exaltatio est: et exaltatio erit a filiis Israel de sacrificiis prosperitatum suarum, exaltatio inquam eorum erit Jehovae. 29. And the holy garments of Aaron shall be his sons’ after him, to be anointed therein, and to be consecrated in them. 29. Porro vestes sanctae quae sunt ipsius Aharon, erunt filiis ejus post eum ad ungendum cos cure eis, et ad consecrandum cum els manum eorum. 30. And that son that is priest in his stead shall put them on seven days, when he cometh into the tabernacle of the congregation to minister in the holy place. 30. Septem diebus induct eas sacerdos qui fuerit loco ipsius de filiis ejus, qui ingredietur tabernaculum conventionis ad ministrandum in sanctuario. 31. And thou shalt take the ram of the consecration, and seethe his flesh in the holy place. 31. Arietem autem consecrationum tolles, et coques carnem ejus in loco sanctitatis. 32. And Aaron and his sons shall eat the flesh of the ram, and the bread that is in the basket, by the door of the tabernacle of the congregation. 32. Comedetque Aharon et filii ejus carnem arietis, et panem qui est in canistro, ad ostium tabernaculi conventionis. 33. And they shall eat those things wherewith the atonement was made, to consecrate and to sanctify them: but a stranger shall not eat thereof, because they are holy. 33. Comedent inquam illa quibus expiatus fuit ad consecrandum manum earum, ad sanctificandum cos: et alienigena non comedet, quia sanctificatio sunt. 34. And if ought of the flesh of the consecrations, or of the bread, remain unto the morning, then thou shalt burn the remainder with fire: it shall not be eaten, because it is holy. 34. Quod si superfuerit de carne consecrationum, et de pane, usque mane, combures quod supcrest igni: non comedettur, quia sanctitas est. 35. And thus shalt thou do unto Aaron, and to his sons, according to all things which I have commanded thee: seven days shalt thou consecrate them. 35. Facies igitur ipsi Aharon et filiis ejus sic, juxta omnia quae praecepi tibi: septem diebus consecrabis manum eorum.
1. And this is the thing that thou shalt do unto them. Since I shall again repeat and more fully explain these things as they are written in Leviticus 9, in the history of the consecration of the tabernacle, it will be sufficient to give nothing more than a brief summary of them here; nor is it my custom to invent mysteries out of vague speculations, such as may rather gratify than instruct my readers. First, since the whole human race is corrupt and infected with many impurities, so that his uncleanness prevents every single individual from having access to God, Moses, before he consecrates the priests, washes them by the sprinkling of water, in order that they may be no longer deemed to be of ordinary rank. Hence we gather that true purity and innocence, which was but typical in the Law, is found in Christ alone. “For such an high priest became us,” says the Apostle, “who is holy, harmless, undefiled, separate from sinners,” to present Himself before God for us. (Hebrews 7:26.) After they had been washed, God commands that they should be invested with the sacerdotal dress, according to their respective ranks: that the high priest should wear the ephod with the Urim and Thummim, and the mitre with the golden plate, on which shone forth “holiness to Jehovah;” and in the third place, He adds the anointing. This preparation was for the purpose of initiating them, before they performed the office of sacrificing; but it must be observed that, as to this first sacrifice, the duties which were afterwards transferred to Aaron were imposed upon Moses, as if he were the only priest; and, in point of fact, the temporal dignity which he afterwards resigned to his brother, was still in his own hands. What Moses introduces about the division of the victim, we shall more conveniently explain elsewhere, in treating of the offerings, which we have stated to be the third part of the legal worship.
16. And thou shalt slay the ram. Moses had previously been commanded to take the parts of the victim from the hands of Aaron, to propitiate God with them, in order that he and his posterity might be able hereafter to perform the same office; but here a peculiar ceremony is described, that he should smear the right ear, the thumb of the right hand, and the toe of the right foot, both of Aaron and his sons, with the blood of a ram; and then that he should sprinkle them and their garments with the blood which was deposited upon the altar. What we must first observe here is, that the priest must be sprinkled with blood, in order that he may conciliate the favor of God towards himself for the purpose of intercession. Thus the priesthood of Christ was dedicated with blood, so that it might be efficacious to reconcile God with us. The question now arises, why only the right ear and the right thumb and toe were sprinkled with blood, as if the priests were consecrated and devoted to God only in half of their persons? I reply, that in this one part the other was comprehended; since both the ears, and both the hands and feet have the same object, and their offices are so connected, that what is said of one ear applies to the other. Again, it is asked, why the ear, and foot, and hand, were smeared rather than the breast and the tongue? and I do not doubt but that by the ear obedience was designated, and by the hands and feet all the actions and the whole course of life; for there is scarcely anything more common in Scripture than these metonymies, by which the cleanness of the hands is taken for the integrity of the whole life, and the way, or course, or walk for the direction, or manner of living. It is therefore very appropriate that man’s life should be consecrated by blood; and, inasmuch as the foundation of welldoing is obedience, which is preferred to all sacrifices, Moses is commanded to begin with the ear. And we know that the “odor of a sweet smell” in the sacrifice of Christ was obedience, (Philippians 4:18;) on which account, David, in the spirit of prophecy, introduces himself, saying, “Mine ears hast thou bored.” (Psalm 40:6.) If any should object that the tongue is of no less importance, because the priest is the messenger of the Lord of hosts, I answer that the office of teaching is not here referred to, but only that of intercession; wherefore in these three members Moses embraced whatever related to atonement. But we must remember that what is said of the consecration of Christ does not apply to His own person, but refers to the profit of the whole Church; for neither was He anointed for His own sake, nor had He need to borrow grace from the blood; but He had regard to His members, and devoted Himself altogether to their salvation, as He himself testifies, “For their sake I sanctify myself.” (John 17:19.)
28. And it shall be Aaron’s. Lest the dignity of the sacred offerings, which are called the holiness of the Lord, should be impaired, strangers are prohibited from partaking of them; for, if it had been permitted that every one should touch them and eat of them, there would have been no distinction between them and ordinary food. Of the priests’ portion some parts were common to all their families; but the holy parts were excepted, to the intent that by this particular instance the reverence due to all might be inculcated. The reference to place has the same object, for it was not lawful to eat what was holy within the walls of their houses, in order that it might be distinguished from their common and ordinary food. For the same reason, whatever remained of it was to be burnt, lest, if the flesh became rank, or the bread moldy, their ill savor and filthy appearance might somewhat detract from the dignity of the holy things; for the infirmity of the ancient people had need of childish rudiments, which might still have a tendency to elevate the minds of the pious to things above. This was the object of all these things, that no corruption should creep in which might pollute or render contemptible the service of God.
Leviticus 8:1-3
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.
1. And the Lord spake. It is well known that in conjunction with the sacrifices there was an offering, which they call minha, but we shall elsewhere see that this was also used separately; for it was lawful without a victim to offer either plain meal, or cakes, or wafers seasoned with oil. Therefore, besides the sacrifice of consecration, of which Moses has already treated, this second offering is required from the priest, that he should present at his inauguration a cake fried in a pan, and cut in pieces. The reason of this appears to have been, that he might thence become the legitimate minister of all the people, and might duly offer in the name of others, when he had done what was right for himself. But a distinction is drawn between the demand upon the priest and that, upon the people, viz., that it should be “wholly burnt;” the reason for which, since it will be explained elsewhere, it will be now sufficient to advert to in a single word. The fact was that God was unwilling that the priests should indulge themselves in vain ostentation, which might have been easily the case, if the oblation had been preserved for their use, like the minha of the people which remained in their hands.
Numbers 8:5-19,23-26
Numbers 8
Numbers 8:5-19, 23-26 5. And the LORD spake unto Moses, saying, 5. Loquutusque est praeterea Jehova ipsi Mosi, dicendo: 6. Take the Levites from among the children of Israel, and cleanse them. 6. Cape Levitas e medio filiorum Israel, et purifices illos. 7. And thus shalt thou do unto them, to cleanse them: Sprinkle water of purifying upon them, and let them shave all their flesh, and let them wash their clothes, and so make themselves clean. 7. Sic autem facies illis ut purifices illos: sparge super eos aquam purificationis, et transire faciant novaculam super totam carnem suam, laventque vestimenta sua, et purificentur. 8. Then let them take a young bullock with his meat offering, even. fine flour mingled with oil, and another young bullock shalt thou take for a sin offering. 8. Postea capient juvencum filium bovis, et minham ejus similam conspersam oleo: et juvencum alterura filium bovis capies in sacrificium pro peccato. 9. And thou shalt bring the Levites before the tabernacle of the congregation: and thou shalt gather the whole assembly of the children of Israel together. 9. Tunc offeres Levitas coram tabernaculo conventionis: et congregabis omnem coetum filiorum Israel. 10. And thou shalt bring the Levites before the LORD: and the children of Israel shall put their hands upon the Levites: 10. Offeres inquam Levitas eoram Jehova, et conjungent filii Israel marius suas super Levitas. 11. And Aaron shall offer the Levites before the LORD for an offering of the children of Israel, that they may execute the service of the LORD. 11. Offeretque Aharon Levitas in oblationem coram Jehova a filiis Israel, et ministrabunt in ministerio Jehovae. 12. And the Levites shall lay their hands upon the heads of the bullocks: and thou shalt offer the one for a sin offering, and the other for a burnt offering, unto the LORD, to make an atonement for the Levites. 12. Levitae autem conjungent manus suas super caput juvencorum: postea facies unum pro peccato, et alterum in holocaustum Jehovae ad expiandum Levitas. 13. And thou shalt set the Levites before Aaron, and before his sons, and offer them for an offering unto the LORD. 13. Statuesque Levitas coram Aharon et coram fillis ejus, et offeres illos oblationem Jehovae. 14. Thus shalt thou separate the Levites from among the children of Israel: and the Levites shall be mine. 14. Ac segregabis Levitas e medio filiorum Israel: erunt mei Levitae. 15. And after that shall the Levites go in to do the service of the tabernacle of the congregation: and thou shalt cleanse them, and offer them for an offering. 15. Posted autem venient Levitae ad ministrandum in tabernaculo conventionis, et expiabis illos, offeresque cos oblationem. 16. For they are wholly given unto me from among the children of Israel; instead of such as open every womb, even instead of the firstborn of all the children of Israel, have I taken them unto me. 16. Quid dati, dati inquam sunt mihi e medio filiorum Israel pro aperiente omnem vulvam, pro primogenito filiorum Israel accepi cos mihi. 17. For all the firstborn of the children of Israel are mine, both man and beast: on the day that I smote every firstborn in the land of Egypt I sanctified them for myself. 17. Meus est enim omnis primogenitus in filiis Israel tam hominum quam jumentorum: a die quo percussi omne primogenitum in terra AEgypti, sanctificavi illa mihi. 18. And I have taken the Levites for all the firstborn of the children of Israel. 18. Cepi autem Levitas pro onmi primogenito in filiis Israel. 19. And I have given the Levites as a gift to Aaron and to his sons from among the children of Israel, to do the service of the children of Israel in the tabernacle of the congregation, and to make an atonement for the children of Israel: that there be no plague among the children of Israel, when the children of Israel come nigh unto the sanctuary. 19. Et dedi Levitas dono datos Aharoni et filiis eius e medio filiorum Israeli, ut fungantur officio filiorum Israel in tabernaculo conventionis, et expient filios Israel: neque sit in filiis Israel plaga, quum ipsi appropinquaverint sanctuario. 23. And the LORD spake unto Moses, saying, 23. Loquutns est autem Jehova ad Mosen, dicendo: 24. This is it that belongeth unto the Levites: from twenty and five years old and upward they shall go in to wait upon the service of the tabernacle of the congregation: 24. Hoc quoque est quod ad Levitas pertinet, vicesimo quinto anno et supra ingredientur militare militiara in cultu tabernaculi conventionis. 25. And from the age of fifty years they shall cease waiting upon the service thereof, and shall serve no more: 25. A quinquagesimo autem anno revertetur a militia cultus, nec ministrabit ultra: 26. But shall minister with their brethren in the tabernacle of the congregation, to keep the charge, and shall do no service. Thus shalt thou do unto the Levites touching their charge. 26. Sed ministrabit cum fratribus suis in tabernaculo conventionis, ut munere suo illi fungantur et ministerium non administrabit: sic facies de Levitis in custodiis eorum.
5. And the Lord spake unto Moses. Although the Levites were not allowed to go into the sanctuary, but were only the priests’ ministers, and chiefly employed in servile duties, yet, inasmuch as they carried the tabernacle and the sacred vessels, prepared the sacrifices, took away the ashes and other offscourings from the altar, God would have them consecrated to Himself by a solemn rite. For as all Israel, with respect to the Gentiles, was God’s peculiar people, so the house of Levi was chosen out of the people itself to be His own property, as it is here said. But, lest they should arrogate to themselves more than was right, God anticipates their presumption: first, by putting off their consecration for some time; secondly, by desiring that they should not be initiated by Moses, but by Aaron; and thirdly, by appointing a different ceremony for it. For, if they had been initiated at the same time as the priests, under this pretext they might have contended to be on an equality with them; therefore, although the priests were already separated from the common people, yet the Levites still remain unconsecrated, (privati,) in order that they may learn to reverence the priestly office. And again, since, if they had been dedicated likewise by Moses, there was a danger of their being puffed up with pride against all others, Aaron is appointed to preside over their consecration, that they may modestly submit themselves to his authority. Since, too, they were only purified by water, and sacrifice, and without the addition of anointing, the difference in the external rite reminded them that their degree of honor was not similar or the same.
6. Take the Levites from among. To take them from among the children of Israel, is equivalent to subtracting them from the number of the people, that they might not be included in the general census, and accounted to be one of the tribes. This separation, then, as he will more clearly express a little further on, devoted the Levites to God for the service of the sanctuary. That under this pretext the Papal clergy should claim immunity for themselves, so that they may live as they like in exemption from the laws, is not only an unsound deduction, but one full of impious mockery; for, since the ancient priesthood attained its end in Christ, the succession, which they allege, robs Christ of His right, as if the full truth had not been manifested in Him. Besides, inasmuch as all their privileges only depend on the primacy of the Pope, if they would have them ratified they must needs prove, first of all, that the Pope is appointed by God’s command to be the head of the whole Church, and therefore that he is the successor of Christ. As to Aaron, since he was the minister of their installation, in this way he was set over the Levites to rule them at his discretion. Meanwhile this ministry is thus entrusted to a man, in such a manner as not to stand in the way of God’s gratuitous good pleasure.
7. And thus shalt thou do unto them. Aaron is commanded first to sprinkle the water of purifying upon them, to cleanse them from their uncleanness; and not only so, but they are commanded to wash their clothes, that they may diligently beware of any impurity being anywhere about them, whereby their persons may be infected. Thirdly, they are commanded to shave their skin with a razor, that, putting off their flesh, they may begin to be new men. A sacrifice is afterwards added, and that twofold, to make an atonement for them. These things being completed, Aaron, in right and to the honor of the priesthood, is commanded to offer them just like the holy bread or incense. But the end of this was, that they might acknowledge that they were no longer their own masters, but devoted to God, that they might engage themselves in the service of the sanctuary. It was in testimony of alienation that some of the people were ordered at the same time to lay their hands upon them; as if by this ceremony all the tribes bore witness that with their consent the Levites passed over to be God’s peculiar property, that they might be a part or appendage of the sanctuary. For private individuals (as we shall see hereafter) were accustomed to lay their hands on their sacrifices, yet not with the same object as the priests.
16. For they are wholly given. Lest the other tribes should complain that the number of the people was diminished, God declares that the Levites were alienated from the race of Abraham, since He had acquired them to Himself when He smote all the first-born of Egypt; for it is certain that the first-born of the people, as well as those of their animals, were miraculously rescued from the common destruction. Since, then, God delivered them by special privilege, He thus bound them to Himself by the blessing of their redemption. But this reason would seem no longer to hold good, when God, in demanding the price of redemption, set the first-born free, as was elsewhere stated; else He would require the same thing twice over, which would be unjust. The solution, however, of this is easy; when, in the first census, the first-born of the twelve tribes were counted, they were found to exceed the Levites in number. An exchange was then made, viz., that all the first-born of the twelve tribes, being 22,000 in number, should be free from the tribute, and that God should take the Levites in their place as His ministers. Only 273 were redeemed, because this was the excess of their number above that of the Levites. Thus was it brought to pass, that God was content with these just and equal terms, so as not to oppress the people by a heavy burden. But this compensation, which was only made on that one particular day, did not prevent the Israelites from owing their children, who were not then born, to God. Since, then, this obligation still lay upon them as regarded their posterity, the law was passed that they should redeem their first-born. If any should object that it was not fair for those who should be born of the Levites to be consecrated to God, — I reply, that on this point there was no unfairness, for of whatever tribe they might be descended, they were already His property, together with all their offspring; the condition of the people was not therefore made worse by the exchange; and hence, in all equity, God appointed for the future at what price the Israelites should redeem their first-born. In saying that they were “given” to Him, He means to assert that they were His by compact; and in this sense He declares that from the day in which He smote the first-born of Egypt, the first-born of Israel had become His; and then adds, that He then took the Levites; as much as to say, that He only dealt with his people with respect to the time past.
19. And I have given the Levites. He declares on what terms He desires to have them as His own, viz., that they may be directed by Aaron, and obey his commands; for by “a gift” is not to be understood such an act as that whereby a person resigns and cedes his own right to another; but, when He devotes them to the ministry of the sanctuary, He desires that they should have a leader and master. At the end of the verse, Moses teaches that this is done for the advantage and profit of the whole people: whence it follows, that there was no room for ill-will towards them, unless the people should perhaps be annoyed that God had taken measures for their welfare. A two-fold advantage is pointed out; first, because they were to be the intercessors or ministers of reconciliation, (for either sense would be appropriate;) secondly, because, whilst they would be the guardians of the sanctuary, they would prevent the Israelites from bringing destruction upon themselves, by their rash approach to it.
24. This is it, that belongeth to the Levites. The age is here prescribed when the Levites should begin and end the execution of their office. God commands them to commence in their 25th year and grants them their dismissal in their 50th; and for both these provisions there is very good reason. For, if they had been admitted in early youth, their levity might have greatly detracted from the reverence due to sacred things: not only because those, whose manhood is not yet mature, are generally given to pleasure and intemperance, but because either by negligence, or levity, or want of thought, or ignorance and error, they might have made many grievous mistakes in the service of God; and, whilst they were by no means fitted to exercise their charge until they should have attained prudence and gravity, so also, lest they should fail from old age, it was right that they should be seasonably dismissed; for as we have before said, their duties were laborious, and such as demanded bodily strength. If, however, any should choose to make an application of this to the pastoral office, it should be generally remembered, that none should be chosen to it except such as have already given proofs of their moderation, and float those who diligently devote themselves to it should not be unreasonably pressed upon, nor should more be required of them than their ability can bear; for some foolishly count their years, as if it were a sin to choose a pastor before his 24th year, although he might be otherwise fully provided with the necessary qualifications.
Numbers 3:5-10
Numbers 3
Numbers 3:5-10 5. And the LORD spake unto Moses, saying, 5. Loquutus est autem Jehova ad Mosen, dicendo: 6. Bring the tribe of Levi near, and present them before Aaron the priest, that they may minister unto him. 6. Appropinquare fac tribum Levi, et siste eam coram Aharone sacerdote, ut ministret ei. 7. And they shall keep his charge, and the charge of the whole congregation before the tabernacle of the congregation, to do the service of the tabernacle. 7. Et custodiant custodiam ejus, et custodiam universi coatus coram tabernaculo conventionis, ut exequantur cultum tabernaculi. 8. And they shall keep all the instruments of the tabernacle of the congregation, and the charge of the children of Israel, to do the service of the tabernacle. 8. Custodiant quoque omnia utensilia tabernaculi conventionis, custodiamque filiorum Israel, ut exequantur culture tabernaculi. 9. And thou shalt give the Levites unto Aaron and to his sons: they are wholly given unto him out of the children of Israel. 9. Da inquam Levitas ipsi Aharon, et filiis ejus: dati, dati namque sunt illi ex filiis Israel. 10. And thou shalt appoint Aaron and his sons, and they shall wait on their priest’s office: and the stranger that cometh nigh shall be put to death. 10. Aharon autem et filios ejus praeficies, custodientque sacerdotium suum: externus sane qui accesserit morietur.
5. And the Lord spake unto Moses. This passage contains two heads: first, That the Levites should be set apart for the ministry of the sanctuary and altar; and, secondly, That they should obey the chief priests of the family of Aaron, and do nothing except by their authority and command. But it has been already said, and we shall hereafter see again, that the tribe of Levi in general was divinely chosen to perform the sacred offices; so that the people might know that no one was worthy of so honorable a charge; but that it depended on the gratuitous calling of God, whose attribute it is to create all things out of nothing. In this way, not only was the temerity of those repressed who might be foolishly ambitious of the honor, but the whole Church was taught that, in order to worship God aright, there was need of extraneous aid. For, if the Levites had not stood between, the Law prohibited the rest of the people from having access to God, since it brought in the whole human race guilty of pollution. But, in order that they might be more certainly directed to the One Mediator, the high priesthood was exalted, and one priest was chosen to preside over all the rest: on this account God would have the Levites subject to the successors of Aaron. At the same time, He had regard to order, for a multitude, which is not governed by chiefs, will always be disorderly. Yet, it is unquestionable that the supreme power of Christ was represented in the person of Aaron; and hence the folly of the Papists is refuted, who transfer, or rather wrest, this example to the state of the Christian Church, so as to set the bishops over the presbyters, and thus to fabricate the primacy of the Roman See. But if the true meaning of this figure be sought, it will be more appropriate to reason that, whatever ministers and pastors of the Church are now appointed, they are placed as it were under the hand of Christ, in order that they may usurp no dominion, but behave themselves modestly, as having to render an account to Him who is the Prince of pastors. (1 Peter 5:4.) Hence we conclude that the Papacy is only founded in wicked sacrilege; for Christ is unjustly deprived of His own, if any one else is feigned to be Aaron’s successor. Meanwhile, the political distinction of ranks is not to be repudiated, for natural reason itself dictates this in order to take away confusion; but that which shall have this object in view, will be so arranged that it may neither obscure Christ’s glory nor minister to ambition or tyranny, nor prevent all ministers from cultivating mutual fraternity with each other, with equal rights and liberties. Hence, too, was taken that declaration of the Apostle, that it is not lawful for any man to take this honor upon himself, but that they are the legitimate ministers of the Church who are “called” to be so. (Hebrews 5:4)