Leviticus 8

Thus they learn to consider themselves as no better than the vilest sinners; except as the Lord hath made them to differ, by interesting them in the Redeemer’s sacrifice, washing them in his blood, arraying their souls in his righteousness, and anointing them with his grace. Whilst they feed upon his spiritual provision, and are happy in communion with him; and whilst their hearts are fraught with love to Christ, and compassion for their fellow-sinners: they are prepared and qualified for the work, and disposed to “ give themselves wholly to it;” and to be constant, persevering, tender, and affectionate in it: and they are made willing to forego all personal considerations, that they may point out the Saviour to perishing sinners, and assist the spiritual sacrifices of believers, to the glory of God and to the salvation of souls.—But, indeed, all true Christians are consecrated to be spiritual priests: and we should seriously ask ourselves, whether we are conscious of such a consecration, as “ bought with a price, to glorify God, in body and spirit, which are his ?”

whether we are partakers of this washing, anointing, and arraying in the robes of righteousness and salvation? whether in our daily walk we study to maintain the honour of the priestly character? and whether we abound in “spiritual sacrifices acceptable to God through Jesus Christ?” If so, let us not despise, disdain, or despair of our fellow-sinners; but, remembering what we have done, and how we are saved, let us seek and pray for their salvation too. Yet at last, our whole life, after our conversion, is only a week of consecration, as God’s priests, to offer up spiritual sacrifices in his courts above, throughout an eternal sabbath. Let us then improve our present opportunity, wait with patience and perse- —T..

Scott. rane and cheerfully expect the high and everlasting honour.

Notes on the verses

Ver. 7. Ephod.—{The Ephod seems to have been a garment of distinction of various characters ((2 Samuel 6:4).) The description of it in the book of Exodus (ch. xxviii. 6, &c.) relates only to its materials. As to its shape, the LXX calls it ephods, which signifies that it was worn on the shoulders. So also Josephus says it was a cubit long. Jerome compares it with the Roman caracalla, which was a sort of short cloak, only that it had a head or hood, which the ephod had not. Maimonides says, it reached down to the feet; which some suppose to be true of the back, though not of the forepart. It consisted, they imagine, of two parts, the one an oblong, rectangular piece, hanging down behind, from the shoulders to the feet; the other, a short, rectangular piece, which hung down before, the length of a cubit.

These two pieces were joined together, upon the shoulder, by some proper fastening (Apparatu Temopli, ix. § 9.)—Bagster. et hae Ver. 13. Coats.—[The Kethoneth, or coat, was made of linen; but the form of it is nowhere described in Scripture except in the visionary appearance of Christ to St. John, in the form and habit of a priest, ((Revelation 1:13).;) where he is said to be “clothed with a garment down to the feet,” which perfectly agrees with the description the Jewish writers give of it; who also say, that it had sleeves which came down to the wrist, and was tied about the neck. So that it was not unlike a long shirt. It was common to all the priests; but the tunic of the high priest was made of finer linen, or wove in a more curious manner.

((Exodus 28:4).) ——Bonnets.—The migbaoth, or bonnets, are described by Josephus as being like helmets of linen, one wreath being plaited and folded over another, and a thin cap, suited to its shape, put over all, to prevent its unfolding.—Bagster.: Ver. 31. (At) the door.—The word at is supplementary, and the LXX explain it to mean, “in the Court;” probably near the door—certainly not within it.”—Ainsworth.~