15 And put oil on them as you did on their father, so that they may be my priests: the putting on of oil will make them priests for ever, from generation to generation.
And by this agreement, he and his sons after him have the right to be priests for ever; because, by his care for the honour of his God, he took away the sin of the children of Israel.
The Lord has made an oath, and will not take it back. You are a priest for ever, after the order of Melchizedek.
Every high priest who is taken from among men is given his position to take care of the interests of men in those things which have to do with God, so that he may make offerings for sins. He is able to have feeling for those who have no knowledge and for those who are wandering from the true way, because he himself is feeble; And being feeble, he has to make sin-offerings for himself as well as for the people. And no man who is not given authority by God, as Aaron was, takes this honour for himself. In the same way Christ did not take for himself the glory of being made a high priest, but was given it by him who said, You are my Son, this day I have given you being: As he says in another place, You are a priest for ever after the order of Melchizedek. Who in the days of his flesh, having sent up prayers and requests with strong crying and weeping to him who was able to give him salvation from death, had his prayer answered because of his fear of God. And though he was a Son, through the pain which he underwent, the knowledge came to him of what it was to be under God's orders; And when he had been made complete, he became the giver of eternal salvation to all those who are under his orders; Being named by God a high priest of the order of Melchizedek. Of whom we have much to say which it is hard to make clear, because you are slow of hearing. And though by this time it would be right for you to be teachers, you still have need of someone to give you teaching about the first simple rules of God's revelation; you have become like babies who have need of milk, and not of solid food. For everyone who takes milk is without experience of the word of righteousness: he is a child. But solid food is for men of full growth, even for those whose senses are trained by use to see what is good and what is evil.
For it has been witnessed of him, You are a priest for ever after the order of Melchizedek. So the law which went before is put on one side, because it was feeble and without profit. (Because the law made nothing complete), and in its place there is a better hope, through which we come near to God. And as this is not without the taking of an oath (For those were made priests without an oath, but this one was made a priest with an oath by him who says of him, The Lord gave his oath, which he will not take back, that you are a priest for ever); By so much is it a better agreement which we have through Jesus. And it is true that there have been a great number of those priests, because death does not let them go on for ever; But this priest, because his life goes on for ever, is unchanging.
Now of the things we are saying this is the chief point: We have such a high priest, who has taken his place at the right hand of God's high seat of glory in heaven, As a servant of the holy things and of the true Tent, which was put up by God, not by man. Now every high priest is given authority to take to God the things which are given and to make offerings; so that it is necessary for this man, like them, to have something for an offering. If he had been on earth he would not have been a priest at all, because there are other priests who make the offerings ordered by the law; Being servants of that which is a copy and an image of the things in heaven, as Moses, when he was about to make the Tent, had special orders from God: for, See, he said, that you make everything like the design which you saw in the mountain. But now his position as priest is higher. because through him God has made a better agreement with man, based on the giving of better things. For if that first agreement had been as good as possible, there would have been no place for a second. For, protesting against them, he says, See, the days are coming when I will make a new agreement with the house of Israel, and with the house of Judah; Not like the agreement which I made with their fathers when I took them by the hand, to be their guide out of the land of Egypt; for they did not keep the agreement with me, and I gave them up, says the Lord. For this is the agreement which I will make with the people of Israel after those days: I will put my laws into their minds, writing them in their hearts: and I will be their God, and they will be my people:
And put the linen bands round Aaron and his sons, and the head-dresses on them, to make them priests by my order for ever: so you are to make Aaron and his sons holy to me.
And say to the children of Israel, This is to be the Lord's holy oil, from generation to generation.
Worthy.Bible » Commentaries » Keil & Delitzsch Commentary » Commentary on Exodus 40
Commentary on Exodus 40 Keil & Delitzsch Commentary
After the completion of all the works, the command was given by God to Moses to set up the dwelling of the tabernacle on the first day of the first month (see at Exodus 19:1), sc., in the second year of the Exodus (see Exodus 40:17), and to put all the vessels, both of the dwelling and court, in the places appointed by God; also to furnish the table of shew-bread with its fitting out ( ערכּו = לחם ערך Exodus 40:23), i.e., to arrange the bread upon it in the manner prescribed (Exodus 40:4 cf. Leviticus 24:6-7), and to put water in the laver of the court (Exodus 40:7). After that he was to anoint the dwelling and everything in it, also the altar of burnt-offering and laver, with the anointing oil, and to sanctify them (Exodus 40:9-11); and to consecrate Aaron and his sons before the door of the tabernacle, and clothe them, anoint them, and sanctify them as priests (Exodus 40:12-15). When we read here, however, that the dwelling and the vessels therein would be rendered “ holy ” through the anointing, but the altar of burnt-offering “ most holy, ” we are not to understand this as attributing a higher degree of holiness to the altar of burnt-offering than to the dwelling and its furniture; but the former is called “most holy” merely in the sense ascribed to it in Exodus 30:10 namely, that every one who touched it was to become holy; in other words, the distinction has reference to the fact, that, standing as it did in the court, it was more exposed to contact from the people than the vessels in the dwelling, which no layman was allowed to enter. In this relative sense we find the same statement in Exodus 30:29, with reference to the tabernacle and all the vessels therein, the dwelling as well as the court, that they would become most holy in consequence of the anointing (see the remarks on Exodus 30:10). It is stated provisionally, in Exodus 40:16, that this command was fulfilled by Moses. But from the further history we find that the consecration of the priests did not take place contemporaneously with the erection of the tabernacle, but somewhat later, or not till after the promulgation of the laws of sacrifice (cf. Lev 8 and Leviticus 1:1.).
On the day mentioned in Exodus 40:2 the dwelling and court were erected. As not quite nine months had elapsed between the arrival of the Israelites at Sinai, in the third month after the Exodus (Exodus 19:1), and the first day of the second year, when the work was finished and handed over to Moses, the building, and all the work connected with it, had not occupied quite half a year; as we have to deduct from the nine months (or somewhat less) not only the eighty days which Moses spent upon Sinai (Exodus 24:18; Exodus 34:28), but the days of preparation for the giving of the law and conclusion of the covenant (Ex 19:1-24:11), and the interval between the first and second stay that Moses made upon the mountain (ch. 32 and 33). The erection of the dwelling commenced with the fixing of the sockets, into which the boards were placed and fastened with their bolts, and the setting up of the pillars for the curtains (Exodus 40:18). “ He (Moses) then spread the tent over the dwelling, and laid the covering of the tent upon the top .” By the “covering of the tent” we are to understand the two coverings, made of red rams' skins and the skins of the sea-cow (Exodus 26:14). In analogy with this, את־האלל פּרשׂ denotes not only the roofing with the goats' hair, but the spreading out of the inner cloth of mixed colours upon the wooden frame-work.
Arrangement of the ark . “He took and put the testimony into the ark.” העדוּת does not mean “the revelation, so far as it existed already, viz., with regard to the erection of the sanctuary and institution of the priesthood (ch. 25-31), and so forth,” as Knobel arbitrarily supposes, but “the testimony,” i.e., the decalogue written upon the two tables of stone, or the tables of the covenant with the ten words; “the testimony,” therefore, is an abbreviated expression for “the tables of testimony” (Exodus 31:18, see at Exodus 25:16). After the ark had been brought into the dwelling, he “hung the curtain” (vail, see at Exodus 26:31; lit., placed it upon the hooks of the pillars), “and so covered over the ark of the testimony,” since the ark, when placed in the back part of the dwelling, was covered or concealed from persons entering the dwelling or the holy place.
Arrangement of the front room of the dwelling . The table was placed on the right side, towards the north, and the shew-bread was laid upon it. לחם ערך does not signify “a row of bread,” but the “position or placing of bread;” for, according to Leviticus 24:6-7, the twelve loaves of shew-bread were placed upon the table in two rows, corresponding to the size of the tables (two cubits long and one cubit broad). The candlestick was placed upon the left side, opposite to the table, and the golden altar in front of the curtain, i.e., midway between the two sides, but near the curtain in front of the most holy place (see at Exodus 30:6). After these things had been placed, the curtain was hung in the door of the dwelling.
The altar of burnt-offering was then placed “ before the door of the dwelling of the tabernacle, ” and the laver “ between the tabernacle and the altar, ” from which it is evident that the altar was not placed close to the entrance to the dwelling, but at some distance off, though in a straight line with the door. The laver, which stood between the altar and the entrance to the dwelling, was probably placed more to the side; so that when the priests washed their hands and feet, before entering the dwelling or approaching the altar, there was no necessity for them to go round the altar, or to pass close by it, in order to get to the laver. Last of all the court was erected round about the dwelling and the altar, by the setting up of the pillars, which enclosed the space round the dwelling and the altar with their drapery, and the hanging up of the curtain at the entrance to the court. There is no allusion to the anointing of these holy places and things, as commanded in Exodus 40:9-11, in the account of their erection; for this did not take place till afterwards, viz., at the consecration of Aaron and his sons as priests (Leviticus 8:10-11). It is stated, however, on the other hand, that as the vessels were arranged, Moses laid out the shew-bread upon the table (Exodus 40:23), burned sweet incense upon the golden altar (Exodus 40:27), and offered “the burnt-offering and meat-offering,” i.e., the daily morning and evening sacrifice, upon the altar of burnt-offering (Exodus 29:38-42). Consequently the sacrificial service was performed upon them before they had been anointed. Although this may appear surprising, there is no ground for rejecting a conclusion, which follows so naturally from the words of the text. The tabernacle and its furniture were not made holy things for the first time by the anointing; this simply sanctified them for the use of the nation, i.e., for the service which the priests were to perform in connection with them on behalf of the congregation (see at Leviticus 8:10-11). They were made holy things and holy vessels by the fact that they were built, prepared, and set up, according to the instructions given by Jehovah; and still more by the fact, that after the tabernacle had been erected as a dwelling, the “glory of the Lord filled the tabernacle” (Exodus 40:34). But the glory of the Lord entered the dwelling before the consecration of the priests, and the accompanying anointing of the tabernacle and its vessels; for, according to Leviticus 1:1., it was from the tabernacle that Jehovah spake to Moses, when He gave him the laws of sacrifice, which were promulgated before the consecration of the priests, and were carried out in connection with it. But when the glory of the Lord had found a dwelling-place in the tabernacle, Moses was not required to offer continually the sacrifice prescribed for every morning and evening, and by means of this sacrifice to place the congregation in spiritual fellowship with its God, until Aaron and his sons had been consecrated for this service.
When the sanctuary, that had been built for the Lord for a dwelling in Israel, had been set up with all its apparatus, “ the cloud covering the tabernacle, and the glory of Jehovah filled the dwelling, ” so that Moses was unable to enter. The cloud, in which Jehovah had hitherto been present with His people, and guided and protected them upon their journeying (see at Exodus 13:21-22), now came down upon the tabernacle and filled the dwelling with the gracious presence of the Lord. So long as this cloud rested upon the tabernacle the children of Israel remained encamped; but when it ascended, they broke up the encampment to proceed onwards. This sign was Jehovah's command for encamping or going forward “throughout all their journeys” (Exodus 40:36-38). This statement is repeated still more elaborately in Numbers 9:15-23. The mode in which the glory of Jehovah filled the dwelling, or in which Jehovah manifested His presence within it, is not described; but the glory of Jehovah filling the dwelling is clearly distinguished from the cloud coming down upon the tabernacle. It is obvious, however, from Leviticus 16:2, and 1 Kings 8:10-11, that in the dwelling the glory of God was also manifested in a cloud. At the dedication of the temple (1 Kings 8:10-11) the expression “the cloud filled the house of Jehovah” is used interchangeably with “the glory of Jehovah filled the house of Jehovah.” To consecrate the sanctuary, which had been finished and erected as His dwelling, and to give to the people a visible proof that He had chosen it for His dwelling, Jehovah filled the dwelling in both its parts with the cloud which shadowed forth His presence, so that Moses was unable to enter it. This cloud afterwards drew back into the most holy place, to dwell there, above the outspread wings of the cherubim of the ark of the covenant; so that Moses and (at a later period) the priests were able to enter the holy place and perform the required service there, without seeing the sign of the gracious presence of God, which was hidden by the curtain of the most holy place. So long as the Israelites were on their journey to Canaan, the presence of Jehovah was manifested outwardly and visibly by the cloud, which settled upon the ark, and rose up from it when they were to travel onward.
With the completion of this building and its divine consecration, Israel had now received a real pledge of the permanence of the covenant of grace, which Jehovah had concluded with it; a sanctuary which perfectly corresponded to the existing circumstances of its religious development, and kept constantly before it the end of its calling from God. For although God dwelt in the tabernacle in the midst of His people, and the Israelites might appear before Him, to pray for and receive the covenant blessings that were promised them, they were still forbidden to go directly to God's throne of grace. The barrier, which sin had erected between the holy God and the unholy nation, was not yet taken away. To this end the law was given, which could only increase their consciousness of sin and unworthiness before God. But as this barrier had already been broken through by the promise of the Lord, that He would meet the people in His glory before the door of the tabernacle at the altar of burnt-offering (Exodus 29:42-43); so the entrance of the chosen people into the dwelling of God was effected mediatorially by the service of the sanctified priests in the holy place, which also prefigured their eventual reception into the house of the Lord. And even the curtain, which still hid the glory of God from the chosen priests and sanctified mediators of the nation, was to be lifted at least once a year by the anointed priest, who had been called by God to be the representative of the whole congregation. On the day of atonement the high priest was to sprinkle the blood of atonement in front of the throne of grace, to make expiation for the children of Israel because of all their sin (Lev 16), and to prefigure the perfect atonement through the blood of the eternal Mediator, through which the way to the throne of grace is opened to all believers, that they may go into the house of God and abide there for ever, and for ever see God.