as Kimchi, think that the word is compounded of caple, a note of similitude, and 7, a Chaldee word for a child, and that it thus signifies like a child, this name being given to them from their form and shape. But this answers not to the description given afterwards of them in Ezekiel, much less will it answer to the same appellation given to the winds and clouds, Psal. xviii. 10. The word hath a great affinity with 227, a chariot; accordingly the angels of God are called his chariots, Psal. lxviii. 17. Thus also David calls expressly the cherubim that were to be made in Solomon's temple, 1 Chron. xxviii. 18. gold for the pattern, on non, hammercheba hacherubim, chariot of the cherubim. Here the allusion is evident, and Ezekiel describes his cherubim as a triumphant chariot, ch. x. It is not therefore unlikely that their name is derived from 227, which signifies to ride, or to be carried, to pass on swiftly, thus to express the angelical ministry of the blessed spirits above. Or perhaps they were rather mere emblems of the power and speed of God in his works of grace and providence.

$15. These Cherubims are said to be p that is, not molten, but beaten, even and smooth, and seem to have been one continued piece with the mercy-seat, beat out with it and from it. There is no more mention of their form but only that they had faces and wings. Of what sort those faces were, or how many in number were their wings, is not expressed.

§ 16. In Ezekiel's vision of the living creatures, which he also calleth Cherubim, chap. x. 2. there is the shape of a man ascribed unto them, they had the likeness of a man, ch. i. 5. faces, ver. 6. feet, ver. 7. hands, ver. S. sides, or body, ver. S. 11. each of them also had four faces, of a man, a lion, an ox, and an eagle, ver. 10. and each had four wings, ver. 23. In John's vision in the revelation, which seems to correspond with this of Ezekiel's Cherubim, from the eyes that his living creatures were full of, and from the appearance of their faces, they had each of them six wings, answering to those of the Seraphim in the vision of Isaiah, ch. vi. 2.

17. The Jews generally affirm, that these visions of the glory of God granted to Isaiah and Ezekiel were the same, and that Ezekiel saw nothing but what Isaiah saw also; only they say, that Ezekiel saw the glory of God and his majesty, as a country man who admires all the splendour of the court of the king, Isaiah as a courtier, who took notice only of the person of the king himself. But there are many evident differences in their visions. Isaiah calls the glorious ministers of God D70 Seraphim, from their nature, compared to fire and light; Ezekiel Cherubim, from their speed in the accomplishment of their duty. Isaiah saw his vision as in the temple. For although from those words, I saw the Lord sitting upon 2

throne, high and lifted up, and his train filled the temple," Aben Ezra and Kimchi suppose, that he saw the throne of God in heaven, and only his train of glory descending into the temple, yet it is more probable that he saw the throne itself in the temple, his train spreading abroad to the filling of the whole house. For the temple is called the throne of his glory, Jer. xiv. 21. and a glorious high throne, ch. xvii. 12. that is, a throne high and lifted up, as in this place. Ezekiel saw his vision abroad in the open field, by the river of Chebar, ch. 1. 3. Isaiah first saw the Lord himself, and then his glorious attendants: Ezekiel saw first the chariot of his glory, and then God above it. Isaiah's seraphim had six wings, with two whereof they covered their faces, which Ezekiel's cherubim had not; and that because Isaiah's vision represented Christ, John xii. 41. with the mystery of the calling of the Gentiles, and the rejection of the Jews, which the angels were not able to look into, Eph. iii. 9, 10. and were therefore said to cover their faces with their wings, as not being able to look into the depths of those mysteries; but in Ezekiel's vision, when they attended the will of God in the works of his providence, they looked upon them with open face. Wherefore from the diversity in all these visions, it appears that nothing certain concerning the form or wings of the cherubim made by Moses, can be collected. Most probably they had each of them only one face, directly looking one towards the other, and each two wings, which being stretched out forward over the mercy-seat, met each other, and were mere emblems of the divine presence and care over his covenant, people and worship.

§18. And this was the whole furniture of the most holy place in the tabernacle of Moses. In the most holy place of the temple of Solomon, which was more august and spacious, there was by God's direction two other cherubim added. These were great, and large, made of the wood of the olive tree, overlaid with gold, and they stood on their feet behind the ark westward, with their backs towards the end of the oracle, their faces over the ark and mercy-seat eastward toward the sanctuary, their wings extended twenty cubits long, even the whole breadth of the house, and met in the midst, their inward wings were over the ark, 1 Kings vi. 23. 28. 2 Chron. iii. 11-13.

§ 19. And this was that appearance of his glory, which the Lord God of Israel granted to his church of old. It was beautiful and excellent, as appointed by himself, yet was it but carnal and worldly, in comparison of the heavenly and glorious mysteries of the gospel; especially of him, who being obscurely shadowed out by all this preparation of glory, was in himself the real brightness of his glory, and the express image of his person, as shall further be declared on ch. i. 3.

VOL. I.

M m

EXERCITATION XXIII.

§ 1. Of the office of the priesthood; the high priest in particular, the most illustrious type of Christ. § 2. The call of Aaron to the priesthood. § 3. Things concurring to his call, and separation to his office. § 4, 5. The garments prescribed to him. Ordinary. 6. Extraordinary. § 7. The na ture of the office of the high priest. What he performed himself alone. What with the assistance of other priests. What with the assistance of priests and Levites. § 8. His blessing the people. His judging of them. 9. The succession of these priests. 10. How many served under the tabernacle. § 11. How many under the first temple. § 12. How many under the second temple. The disturbance of this succession. Fatal end of the Aaronical priesthood.

§ 1. THE principal glory of all the Mosaic worship consisted

in the person and office of the high priest. The Scripture calls him, 172, the great priest, gus as, or, agxigus. This priest with his attendants of the same family was the foundation on which the whole worship of the Jewish church depended. And therefore our apostle undeniably proves, that the law of commandments contained in ordinances was to be changed, because there was a promise of raising up a priest that was not of the house of Aaron, nor of the tribe of Levi; for the observance of the law in the worship of God, could not consist with such a change of priesthood, Heb. vii. 11, 12. Now the high priest being in his person and his office, the most illustrious type of the Messiah and of his office, and the principal means whereby God instructed his church of old in the mystery of the reconciliation and salvation of sinners, most things concerning him are handled expressly and at large by our apostle. As therefore these must (God assisting) come under our consideration in the several places in which they are in. sisted on by him; I shall, in these previous discourses, only give a brief account of such things relating to the person and office of the Jewish high priest, as will not directly occur to us again.

§2. I have elsewhere considered the state of the priesthood in the church from the foundation of the world, till the time of which we now treat; also by whom that office was executed, how they obtained it, and wherein it did consist. The founda tion of an especial priesthood in the church of Israel, is laid,

Exod. xxviii. 1. Provision of holy things being made, God proceeds to supply the church with holy or dedicated persons for the administration of these. The first thing expressed is, the call of the high priest.. Of this there are two parts. First, God's revelation and authoritative constitution concerning it. Secondly, his actual consecration. The former is expressed, Exod. xxviii. 1. "And take thou unto thee Aaron thy brother and his sons, that they may minister unto me in the priest's office." Aaron was the elder brother of Moses, born three years before him, Exod. vii. 7. and was now eighty-four or eightyfive years of age, when God thus calls and appoints him to the office of the priesthood. With him all his sons, all the males of his family, were dedicated to the service of God in their successive generations. And in this call to his office, he was a type of Christ, who entered not on his priesthood, but by the designation and authority of the Father, Heb. v. 4, 5.

§ 3. Secondly, Unto the completing of his call, there concurred his consecration or separation to God, at large described, Exod. xxix. In general it is expressed, ver. 1. by wph, which we render to hallow, that is, to sanctify, to separate unto God in the work of the priesthood. This is the general expression of his consecration, for what we afterwards translate to consecrate, ver. 9. 29. respects only one particular act of the whole work or duty. Now the parts hereof were many, which may briefly be enumerated.

First, There was their manuduction, or the bringing them. to the door of the tabernacle, chap. xxix. 4. pn, thou shalt bring them nigh, the word used in all sacred approaches and dedications to God. The priests themselves were made a Corban.

Secondly, They were washed with water, ver. 4. "Thou shalt wash them with water." After this the priests on all occasions were to wash themselves; at present this being a sacred action, and they being not as yet consecrated, it was performed towards them by Moses, who at this and other times discharged the office of an extraordinary priest.

Thirdly, Being washed, they were clothed with the holy garments, ver. 5, 6. of which afterwards.

Fourthly, The high priest being clothed, was anointed with the holy oil poured on his head, and running down over all his garments, ver. 7. Psal. cxxxiii. 2. The making and use of this ointment, which are enjoined, Exod. xxx. 25-33. prefigured the unction of the Lord Christ with all the graces of the Spirit, Heb. i. 6.

Fifthly, Sacrifices of all sorts were offered unto God. 1. The Mincha or meat-offering. 2. The Chataath or sin-offering, Exod. xxix. 13, 14. 3. The Hola, or whole burnt offerings, ver,

18. 25. 4. The Shelamim or peace-offerings, v. 25. 5. The Tenumoth, and Tenuphoth, heave and wave-offerings, ver. 25, 26. 6. The Nesek or the drink-offerings; ver. 40. So that in the consecration of the priest, all sacrifices also were as it were anew consecrated unto God.

Sixthly, In the use of this sacrifice there were five ceremonies used belonging in a peculiar manner unto their consecration. 1. The filling of their hand, ver, 9. DT

This we have rendered, Thou shalt consecrate them, as though their consecration was some peculiar act distinct from these prescribed ceremonies. But that which is thus expressed, is only one of the ceremonies, or the putting of some parts of the sacrifice into or upon their hands to bear to the altar; which being their first action belonging to the sacerdotal office, (for in all that is mentioned before, they were merely passive,) is sometimes by a synecdoche used for consecration itself. 2. The putting of blood upon the tips of their right ears, and upon the thumbs of their right hands, and the great toes of their right feet, ver. 20. intimating their readiness to hear, and perform the will of God. And this blood was taken from one of the rams that was offered for a burnt-offering. 3. The sprinkling of blood from the altar, and the anointing oil together, upon Aaron and his sons, and upon all their garments, ver. 21. 4. The imposition, or laying of their hands on the head of the beast to be sacrificed for a sin-offering, ver. 10. 15. denoting the passing away of their sin from them, that they might be fit to minister before the Lord. 5. The delivering of the waveoffering into their hands, as a pledge of their future portion, ver. 24. 28.

Seventhly, The continuance of all this ceremony is observed, ver. 30. By the repetition of the sacrifices mentioned, it was continued seven days. During this time, Aaron and his sons abode night and day at the door of the tabernacle of the congregation; after all which, they were admitted into it, and ministered in their office. Now all this solemnity was used by the appointment of God, partly, to beget a reverence in the priests themselves for his worship, and in the administration of it; partly, to instruct the whole church in the mysteries of their redemption by the true high priest, whose person and office was shadowed out hereby, as afterwards will more fully ap

pear.

§ 4. Immediately upon the revelation of the mind of God, for the setting apart of Aaron to the priesthood, he prescribes the garments that he was to use in the discharge of the duties of his office. For the worship now instituted, being outward and carnal, that which made an appearance of glory and beauty, as these vestments did, was of principal consideration therein.