XXVIII.

THE DESIGNATION OF AARON AND HIS SONS FOR THE PRIESTLY OFFICE, WITH DIRECTIONS FOR THEIR MINISTERIAL APPAREL.

(1) Take thou unto thee Aaron thy brother.--Heb., make to draw near to thee Aaron thy brother. Hitherto the position of Moses had been absolutely unique. He had been, from the time that Egypt was quitted, the one and only intermediary between God and the people--the one and only priest of the nation. Now this was to be changed. Perhaps in consequence of his original reluctance and want of faith (Exodus 3:11; Exodus 4:10-13), perhaps on account of Aaron's elder birth (Exodus 7:7), it pleased God to commit the office of ministering to Him in the tabernacle, not to Moses and his descendants, but to Aaron and those sprung from his loins. In this way Aaron and his sons were "drawn near" to Moses in respect of rank, position, and dignity.

That he may minister to me in the priest's office.--Or, "that he may be priest to me." The actual investiture of Aaron with the priestly office did not take place until some time after the tabernacle was completed. It is related in Leviticus 8; and his first priestly acts are recorded in the following chapter (Leviticus 9:8-22).

Nadab and Abihu.--On Nadab and Abihu, the two eldest sons of Aaron, see Exodus 6:23; Exodus 24:1.

Eleazar and Ithamar.--The priestly office was, in fact, continued in the families of these two. Eleazar became high priest at the death of Aaron (Numbers 20:28), and was succeeded by his son Phinehas, whom we find high priest in the time of Joshua (Joshua 22:13) and afterwards (Judges 20:28). At a later date, but under what circumstances is unknown, the high priesthood passed to the line of Ithamar, to which Eli belonged.

Verses 1-12. - THE HOLY GARMENTS. The special object of the present chapter is to prescribe the form, materials, colour, etc., of the holy garments - or the attire of those who were to minister in the tabernacle at the time of their ministration. As the service of the tabernacle was about to be committed to Aaron and his sons, their selection for this office is mentioned in verse 1, and their investiture and consecration briefly touched in verse 41. Otherwise the whole chapter is concerned with the attire That of Aaron is first prescribed (vers. 4-39). It consists of an ephod (vers. 6-12); a breastplate (vers. 13-30); a robe (vers. 31-35); a mitre (vers 36-38); a coat, or tunic; and a girdle (ver. 39). The dress of his sons follows. It comprises drawers (ver. 42), tunics, girdles, and caps or turbans (ver. 40). Incidentally it is mentioned in verse 43, that drawers are also to be worn by Aaron; and, in conclusion, the neglect of this ordinance in the case of either Aaron or his sons is forbidden under penalty of death Verse 1. - Take thou unto thee. Literally, "Make to draw near to thee." Moses had hitherto been of all the people the one nearest to God, the medium of communication. He was now to abdicate a portion of his functions, transferring them to his brother and his brother's sons. By this act he would draw them nearer to him than they were before. It is worthy of remark that he makes no remonstrance or opposition, but carries out God's will in this matter as readily and willingly as in all others. (See Leviticus 8:4-30.) From among the children of Israel. The LXX. reads "And from among the children of Israel," as if others besides the family of Aaron had been admitted to the priesthood. But this is contrary to the entire tenor of the later narrative. The existing Hebrew text is correct. Nadab and Abihu, and again, Eleazar and Ithamar, are always coupled together in the Pentateuch (Exodus 24:1; Leviticus 10:1, 12; etc.), while a marked division is made between the two pairs of brothers. It is probably the sin and early death of the two elder (Leviticus 10:1-2) that causes the separation. Of Ithamar after the death of his brothers, nothing is known. Eleazar became high priest (Numbers 34:17; Joshua 14:1; Joshua 17:4; etc.).

28:1-5 Hitherto the heads of families were the priests, and offered sacrifices; but now this office was confined to the family of Aaron only; and so continued till the gospel dispensation. The holy garments not only distinguished the priests from the people, but were emblems of that holy conduct which should ever be the glory and beauty, the mark of the ministers of religion, without which their persons and ministrations will be had in contempt. They also typified the glory of the Divine majesty, and the beauty of complete holiness, which rendered Jesus Christ the great High Priest. But our adorning under the gospel, is not to be of gold and costly array, but the garments of salvation, the robe of righteousness.And take thou unto thee Aaron thy brother, and his sons with him,.... Moses is bid to fetch or send for Aaron and his sons to him: or "cause" them to "draw near" (n) to him, and stand before him, that he might in the name of the Lord, and by his authority, distinguish and separate them

from among the children of Israel: and before them all invest them with the office of priesthood, as it follows:

that they may minister unto me in the priest's office, before this time every master of a family was a priest, and might and did offer sacrifice, and all the Israelites were a kingdom of priests; and Moses, as Aben Ezra calls him, was "a priest of priests"; but now it being enough for him to be the political ruler of the people, and the prophet of the Lord, the priestly office is bestowed on Aaron and his sons; nor might any afterwards officiate in it but such as were of his family; and a great honour this was that was conferred on him, and to which he was called of God, as in Hebrews 5:4 and it is greatly in the favour of Moses, and which shows him to be an upright and undesigning man, that sought not to aggrandize himself and his family; that though he had so much honour and power himself, he sought not to entail any upon his posterity. It is hinted in the latter part of the preceding chapter, that Aaron and his sons should minister in the sanctuary, and look after the candlestick, and its lamps; and here the design of God concerning them is more fully opened, which was, that they should be his peculiar ministers and servants in his house, to do all the business appertaining to it:

even Aaron, Nadab and Abihu, Eleazar and Ithamar, Aaron's sons: who were all the sons that Aaron had that we read of; though Aben Ezra thinks it probable that he might have other sons, and therefore the names of those are particularly mentioned, who were to be taken into the priest's office with him; the two first of these died very quickly after this, in a very awful manner, as the sacred story relates; and from the other two sprung all the priests that were in all successive generations.

(n) "appropinquare fac", Pagninus, Montanus, Vatablus.