Sirach (Ecclesiasticus) — Chapter 45

Moses was beloved of God and men; his memory is blessed. He made him like to the glorious ones in holiness, and magnified him in the fear of enemies. Moses held in honor by both God and men—a unique duality. Lapide treats Moses as the model prophet and mediator: chosen from all flesh, speaking face to face with God, endowed with miraculous power for the benefit of God's people.

He sanctified him in his faith and meekness, and chose him out of all flesh. He heard him and his voice; and He brought him into a cloud. Moses' qualifications for his mission: faith, meekness, divine election. Lapide develops an extended commentary on Mosaic meekness (Num. 12:3) as the specific virtue that enabled him to sustain intimate communion with God.

He exalted Aaron his brother, and like unto himself, of the tribe of Levi. He made an everlasting covenant with him. Aaron's election as high priest is treated as a divine act of sovereign grace—elevating him \"like Moses\" despite being from the same tribe. Lapide expounds the Aaronic priesthood as the prototype of the Christian priesthood, especially the pontificate.

And He gave him the priesthood of the nation, and made him blessed in glory, and girded him about with a robe of glory, and crowned him with majestic apparel. The priestly vestments of Aaron—ephod, breastplate, tithara, mitre, golden crown—are described and allegorized by Lapide at great length, following the typological tradition of Ambrose, Origen, and the Fathers.

And there was a covenant made with him, and after him his seed should be known as the sun, and have the priesthood for ever. Phinehas's covenant of peace and everlasting priesthood, given for his zeal in avenging God's honor at Baal-Peor (Num. 25). Lapide treats Phinehas as the model of holy zeal—willing to punish sin even at personal risk in defense of God's glory.

Phinehas the son of Eleazar is the third in glory, by imitating him in the fear of God. Phinehas achieves the third place of glory: after Moses and Aaron. Lapide notes the three-fold structure of Israel's foundational priests and prophets as a providential preparation for the three-fold office of Christ as prophet, priest, and king.