There is not a double consecration of Aaron and his sons. There is the full detail of all the tabernacle, and along with it the ordinances for the consecration of the priests; and there is the historical account of its being done elsewhere, but there is nothing extraordinary in that. And so perfectly in its place is the account of what was to be done when first given, that in Exodus the ordinances for the consecration of Aaron come in between those articles of the tabernacle which were the display of God, or connected with the people, and those which the priests particularly used in drawing near as such. These last are described after the priests' clothing, and the ordinances for their consecration. Articles in the same part of the tabernacle are thus separated from one another, and connected with that part of the service to which they belong. To a careless observer the order seems disorder. The moment you perceive there are the two parts (God's dealing with the people, or displaying Himself in any way; and men, i.e., priests, approaching Him) the distinction and order is as clear as possible, and the introduction of the priests' garments and consecration has peculiar appropriateness, and gives a force to all that it could not have without-just as the sacrifice for passing defilements did in the midst of Israel's failings in Numbers. That the consecration should be historically given is most natural; the whole order of Israel depended on it, and circumstances are mentioned there of the very last importance and largest import.