“This is the thing that you shall do to them to make them holy, to minister to me in the priest’s office: take one young bull and two rams without defect, unleavened bread, unleavened cakes mixed with oil, and unleavened wafers anointed with oil. You shall make them of fine wheat flour. You shall put them into one basket, and bring them in the basket, with the bull and the two rams. You shall bring Aaron and his sons to the door of the Tent of Meeting, and shall wash them with water. You shall take the garments, and put on Aaron the tunic, the robe of the ephod, the ephod, and the breastplate, and clothe him with the skillfully woven band of the ephod. You shall set the turban on his head, and put the holy crown on the turban. Then you shall take the anointing oil, and pour it on his head, and anoint him. You shall bring his sons, and put tunics on them. You shall clothe them with belts, Aaron and his sons, and bind headbands on them. They shall have the priesthood by a perpetual statute. You shall consecrate Aaron and his sons.
“You shall bring the bull before the Tent of Meeting; and Aaron and his sons shall lay their hands on the head of the bull. You shall kill the bull before Yahweh at the door of the Tent of Meeting. You shall take of the blood of the bull, and put it on the horns of the altar with your finger; and you shall pour out all the blood at the base of the altar. You shall take all the fat that covers the innards, the cover of the liver, the two kidneys, and the fat that is on them, and burn them on the altar. But the meat of the bull, and its skin, and its dung, you shall burn with fire outside of the camp. It is a sin offering.
“You shall also take the one ram, and Aaron and his sons shall lay their hands on the head of the ram. You shall kill the ram, and you shall take its blood, and sprinkle it around on the altar. You shall cut the ram into its pieces, and wash its innards, and its legs, and put them with its pieces, and with its head. You shall burn the whole ram on the altar: it is a burnt offering to Yahweh; it is a pleasant aroma, an offering made by fire to Yahweh.
“You shall take the other ram, and Aaron and his sons shall lay their hands on the head of the ram. Then you shall kill the ram, and take some of its blood, and put it on the tip of the right ear of Aaron, and on the tip of the right ear of his sons, and on the thumb of their right hand, and on the big toe of their right foot; and sprinkle the blood around on the altar. You shall take of the blood that is on the altar, and of the anointing oil, and sprinkle it on Aaron, and on his garments, and on his sons, and on the garments of his sons with him: and he shall be made holy, and his garments, and his sons, and his sons’ garments with him. Also you shall take some of the ram’s fat, the fat tail, the fat that covers the innards, the cover of the liver, the two kidneys, the fat that is on them, and the right thigh (for it is a ram of consecration), and one loaf of bread, one cake of oiled bread, and one wafer out of the basket of unleavened bread that is before Yahweh. You shall put all of this in Aaron’s hands, and in his sons’ hands, and shall wave them for a wave offering before Yahweh. You shall take them from their hands, and burn them on the altar on the burnt offering, for a pleasant aroma before Yahweh: it is an offering made by fire to Yahweh.
“You shall take the breast of Aaron’s ram of consecration, and wave it for a wave offering before Yahweh. It shall be your portion. You shall sanctify the breast of the wave offering and the thigh of the wave offering, which is waved, and which is raised up, of the ram of consecration, even of that which is for Aaron, and of that which is for his sons. It shall be for Aaron and his sons as their portion forever from the children of Israel; for it is a wave offering. It shall be a wave offering from the children of Israel of the sacrifices of their peace offerings, even their wave offering to Yahweh.
“The holy garments of Aaron shall be for his sons after him, to be anointed in them, and to be consecrated in them. Seven days shall the son who is priest in his place put them on, when he comes into the Tent of Meeting to minister in the holy place.
“You shall take the ram of consecration and boil its meat in a holy place. Aaron and his sons shall eat the meat of the ram, and the bread that is in the basket, at the door of the Tent of Meeting. They shall eat those things with which atonement was made, to consecrate and sanctify them; but a stranger shall not eat of it, because they are holy. If anything of the meat of the consecration, or of the bread, remains to the morning, then you shall burn the remainder with fire. It shall not be eaten, because it is holy.
“You shall do so to Aaron and to his sons, according to all that I have commanded you. You shall consecrate them seven days. Every day you shall offer the bull of sin offering for atonement. You shall cleanse the altar when you make atonement for it. You shall anoint it, to sanctify it. Seven days you shall make atonement for the altar, and sanctify it; and the altar shall be most holy. Whatever touches the altar shall be holy.
“Now this is that which you shall offer on the altar: two lambs a year old day by day continually. The one lamb you shall offer in the morning; and the other lamb you shall offer at evening; and with the one lamb a tenth part of an ephah of fine flour mixed with the fourth part of a hin of beaten oil, and the fourth part of a hin of wine for a drink offering. The other lamb you shall offer at evening, and shall do to it according to the meal offering of the morning and according to its drink offering, for a pleasant aroma, an offering made by fire to Yahweh. It shall be a continual burnt offering throughout your generations at the door of the Tent of Meeting before Yahweh, where I will meet with you, to speak there to you. There I will meet with the children of Israel; and the place shall be sanctified by my glory. I will sanctify the Tent of Meeting and the altar. I will also sanctify Aaron and his sons to minister to me in the priest’s office. I will dwell among the children of Israel, and will be their God. They shall know that I am Yahweh their God, who brought them out of the land of Egypt, that I might dwell among them: I am Yahweh their God.
Geneva Bible translators 1599 · Public Domain On vv3, 5, 9, 10, 14, 18, 20, 21, 22, 26, 27, 28, 33, 35, 36, 40, 42, 43, 46 To offer them in sacrifice.
To offer them in sacrifice.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv1, 2, 4, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 33, 34, 35, 36, 37, 38, 39, 42, 43 Exo 29:1 And this [is] the thing that thou…
Exo 29:1 And this [is] the thing that thou shalt do unto them to hallow them, to minister unto me in the priest’s office: Take one young bullock, and two rams without blemish,
Ver. 1. Take one young bullock.] All sorts of sacrifices - sin offerings, burnt offerings, peace offerings - were to be offered for the priests, because of the special holiness and honour of their calling.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv2, 3, 4, 5, 6, 7, 9, 10, 11, 12, 13, 14, 16, 18, 19, 20, 22, 24, 26, 27, 28, 29, 30, 31, 33, 34, 36, 37, 38, 39, 40, 42, 43, 45 The unleavened bread was to show that the priests…
The unleavened bread was to show that the priests should be, and that Christ really was, free from all malice and hypocrisy, both which are compared to leaven, Luk 12:1; 1Co 5:8, and that all the services offered to God by the priests were to be pure and unmixed.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On vv1, 38 Here is, I. The law concerning the consecration of…
Here is, I. The law concerning the consecration of Aaron and his sons to the priest's office, which was to be done with a great deal of ceremony and solemnity, that they themselves might be duly affected with the greatness of the work to which they were called, and that the people also might learn to magnify the office and none might dare to invade it.
1. The ceremonies wherewith it was to be done were very fully and particularly appointed, because nothing of this kind had been done before, and because it was to be a statute for ever that the high priest should be thus inaugurated. Now,
Read full note →
(1.) The work to be done was the consecrating of the persons whom God had chosen to be priests, by which they devoted and gave up themselves to the service of God and God declared his acceptance of them; and the people were made to know that they glorified not themselves to be made priests, but were called of God, Heb 5:4, Heb 5:5. They were thus distinguished from common men, sequestered from common services, and set apart for God and an immediate attendance on him. Note, All that are to be employed for God are to be sanctified to him. The person must first be accepted, and then the performance. The Hebrew phrase for consecrating is filling the hand (Exo 29:9): Thou shalt fill the hand of Aaron and his sons, and the ram of consecration is the ram of fillings, Exo 29:22, Exo 29:26. The consecrating of them was the perfecting of them; Christ is said to be perfect or consecrated for evermore, Heb 7:28. Probably the phrase here is borrowed from the putting of the sacrifice into their hand, to be waved before the Lord, Exo 29:24. But it intimates, [1.] That ministers have their hands full; they have no time to trifle, so great, so copious, so constant is their work. [2.] That they must have their hands filled. Of necessity they must have something to offer, and they cannot find it in themselves, it must be given them from above. They cannot fill the people's hearts unless God fill their hands; to him therefore they must go, and receive from his fulness.
(2.) The person to do it was Moses, by God's appointment. Though he was ordained for men, yet the people were not to consecrate him; Moses the servant of the Lord, and his agent herein, must do it. By God's special appointment he now did the priest's work, and therefore that which was the priest's part of the sacrifice was here ordered to be his, Exo 29:26.
(3.) The place was at the door of the tabernacle of meeting, Exo 29:4. God was pleased to dwell in the tabernacle, the people attending in the courts, so that the door between the court and the tabernacle was the fittest place for those to be consecrated in who were to mediate between God and man, and to stand between both, and lay their hands (as it were) upon both. They were consecrated at the door, for they were to be door-keepers.
(4.) It was done with many ceremonies.
[1.] They were to be washed (Exo 29:4), signifying that those must be clean who bear the vessels of the Lord, Isa 52:11. Those that would perfect holiness must cleanse themselves from all filthiness of flesh and spirit, Co2 7:1; Isa 1:16-18. They were now washed all over; but afterwards, when they went in to minister, they washed only their hands and feet (Exo 30:19); for he that is washed needs no more, Joh 13:10.
[2.] They were to be clothed with the holy garments (Exo 29:5, Exo 29:6, Exo 29:8, Exo 29:9), to signify that it was not sufficient for them to put away the pollutions of sin, but they must put on the graces of the Spirit, be clothed with righteousness, Psa 132:9. They must be girded, as men prepared and strengthened for their work; and they must be robed and crowned, as men that counted their work and office their true honour.
[3.] The high priest was to be anointed with the holy anointing oil (Exo 29:7), that the church might be filled and delighted with the sweet savour of his administrations (for ointment and perfume rejoice the heart), and in token of the pouring out of the Spirit upon him, to qualify him for his work. Brotherly love is compared to this oil with which Aaron was anointed, Psa 133:2. The inferior priests are said to be anointed (Exo 30:30), not on their heads, as the high priest (Lev 21:10), the oil was only mingled with the blood that was sprinkled upon their garments.
[4.] Sacrifices were to be offered for them. The covenant of priesthood, as all other covenants, must be made by sacrifice.
First, There must be a sin-offering, to make atonement for them, Exo 29:10-14. The law made those priests that had infirmity, and therefore they must first offer for their own sin, before they could make atonement for the people, Heb 7:27, Heb 7:28. They were to put their hand on the head of their sacrifice (Exo 29:10), confessing that they deserved to die for their own sin, and desiring that the killing of the beast might expiate their guilt, and be accepted as a vicarious satisfaction. It was used as other sin-offerings were; only, whereas the flesh of other sin-offerings was eaten by the priests (Lev 10:18), in token of the priest's taking away the sin of the people, this was appointed to be all burnt without the camp (Exo 29:14), to signify the imperfection of the legal dispensation (as the learned bishop Patrick notes); for the sins of the priests themselves could not be taken away by those sacrifices, but they must expect a better high priest and a better sacrifice.
Secondly, There must be a burnt-offering, a ram wholly burnt, to the honour of God, in token of the dedication of themselves wholly to God and to his service, as living sacrifices, kindled with the fire and ascending in the flame of holy love, Exo 29:15-18. The sin-offering must first be offered and then the burnt-offering; for, till guilt be removed, no acceptable service can be performed, Isa 6:7.
Thirdly, There must be a peace-offering; it is called the ram of consecration, because there was more in this peculiar to the occasion than in the other two. In the burnt-offering God had the glory of their priesthood, in this they had the comfort of it; and, in token of a mutual covenant between God and them, 1. The blood of the sacrifice was divided between God and them (Exo 29:20, Exo 29:21); part of the blood was sprinkled upon the altar round about, and part put upon them, upon their bodies (Exo 29:20), and upon their garments, Exo 29:21. Thus the benefit of the expiation made by the sacrifice was applied and assured to them, and their whole selves from head to foot sanctified to the service of God. The blood was put upon the extreme parts of the body, to signify that it was all, as it were, enclosed and taken in for God, the tip of the ear and the great toe not excepted. We reckon that the blood and oil sprinkled upon garments spot and stain them; yet the holy oil, and the blood of the sacrifice, sprinkled upon their garments, must be looked upon as the greatest adorning imaginable to them, for they signified the blood of Christ, and the graces of the Spirit, which constitute and complete the beauty of holiness, and recommend us to God; we read of robes made white with the blood of the Lamb. 2. The flesh of the sacrifice, with the meat-offering annexed to it, was likewise divided between God and them, that (to speak with reverence) God and they might feast together, in token of friendship and fellowship. (1.) Part of it was to be first waved before the Lord, and then burnt upon the altar; part of the flesh (Exo 29:22), part of the bread, for bread and flesh must go together (Exo 29:23); these were first put into the hands of Aaron to be waved to and fro, in token of their being offered to God (who, though unseen, yet compasses us round on every side), and then they were to be burnt upon the altar (Exo 29:24, Exo 29:25), for the altar was to devour God's part of the sacrifice. Thus God admitted Aaron and his sons to be his servants, and wait at his table, taking the mat of his altar from their hands. Here, in a parenthesis, as it were, comes in the law concerning the priests' part of the peace-offerings afterwards, the breast and shoulder, which were now divided; Moses had the breast, and the shoulder was burnt on the altar with God's part, Exo 29:26-28. (2.) The other part, both of the flesh of the ram and of the bread, Aaron and his sons were to eat at the door of the tabernacle (Exo 29:31-33), to signify that he called them not only servants but friends, Joh 15:15. He supped with them, and they with him. Their eating of the things wherewith the atonement was made signified their receiving the atonement, as the expression is (Rom 5:11), their thankful acceptance of the benefit of it, and their joyful communion with God thereupon, which was the true intent and meaning of a feast upon a sacrifice. If any of it was left, it must be burnt, that it might not be in any danger of putrefying, and to show that it was an extraordinary peace-offering.
2. The time that was to be spent in this consecration: Seven days shalt thou consecrate them, Exo 29:35. Though all the ceremonies were performed on the first day, yet, (1.) They were not to look upon their consecration as completed till the seven days' end, which put a solemnity upon their admission, and a distance between this and their former state, and obliged them to enter upon their work with a pause, giving them time to consider the weight and seriousness of it. This was to be observed in after-ages, Exo 29:30. He that was to succeed Aaron in the high-priesthood must put on the holy garments seven days together, in token of a deliberate and gradual advance into his office, and that one sabbath might pass over him in his consecration. (2.) Every day of the seven, in this first consecration, a bullock was to be offered for a sin-offering (Exo 29:36), which was to intimate to them, [1.] That it was of very great concern to them to get their sins pardoned, and that though atonement was made, and they had the comfort of it, yet they must still keep up a penitent sense of sin and often repeat the confession of it. [2.] That those sacrifices which were thus offered day by day to make atonement could not make the comers thereunto perfect, for then they would have ceased to be offered, as the apostle argues, Heb 10:1, Heb 10:2. They must therefore expect the bringing in of a better hope.
3. This consecration of the priests was a shadow of good things to come. (1.) Our Lord Jesus is the great high-priest of our profession, called of God to be so, consecrated for evermore, anointed with the Spirit above his fellows (whence he is called Messiah, the Christ), clothed with the holy garments, even with glory and beauty, sanctified by his own blood, not that of bullocks and rams (Heb 9:12), made perfect, or consecrated, through sufferings, Heb 2:10. Thus in him this was a perpetual statute, Exo 29:9. (2.) All believers are spiritual priests, to offer spiritual sacrifices (Pe1 2:5), washed in the blood of Christ, and so made to our God priests, Rev 1:5, Rev 1:6. They also are clothed with the beauty of holiness, and have received the anointing, Jo1 2:27. Their hands are filled with work, to which they must continually attend; and it is through Christ, the great sacrifice, that they are dedicated to this service. His blood sprinkled upon the conscience purges it from dead works, that they may, as priests, serve the living God. The Spirit of God (as Ainsworth notes) is called the finger of God (Luk 11:20, compared with Mat 12:28), and by him the merit of Christ is effectually applied to our souls, as here Moses with his finger was to put the blood upon Aaron. It is likewise intimated that gospel ministers are to be solemnly set apart to the work of the ministry with great deliberation and seriousness both in the ordainers and in the ordained, as those that are to be employed in a great work and entrusted with a great charge.
II. The consecration of the altar, which seems to have been coincident with that of the priests, and the sin-offerings which were offered every day for seven days together had reference to the altar as well as the priests, Exo 29:36, Exo 29:37. An atonement was made for the altar. Though that was not a subject capable of sin, nor, having never yet been used, could it be said to be polluted with the sins of the people, yet, since the fall, there can be no sanctification to God but there must first be an atonement for sin, which renders us both unworthy and unfit to be employed for God. The altar was also sanctified, not only set apart itself to a sacred use, but made so holy as to sanctify the gifts that were offered upon it, Mat 23:19. Christ is our altar; for our sakes he sanctified himself, that we and our performances might be sanctified and recommended to God, Joh 17:19.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv1–46 And this is the thing that thou shalt do…
And this is the thing that thou shalt do unto them,.... To Aaron and his sons: to "hallow" them; to sanctify them, set them apart, and consecrate them:
to minister unto me in the priest's office; for which the Lord had appointed them, to which he had chose, called, and separated them:
Read full note →
take one young bullock, and two rams without blemish; a young bullock was an heifer of three years old, according to Kimchi (t), and such an one was used in sacrifice in former times, see Gen 15:9 though Maimonides (u) says it was one of two years, and so Abendana (w), whose words are,"a bullock is a son of two years, and a ram is after he has entered into the second year thirty one days;''and so Ben Gersom; the bullock was an emblem of the strength, laboriousness, and patience of Christ, and both of them being without blemish, were typical of his purity and perfection in his nature and life, and especially in his sacrifice.
(t) Comment. in Psal. lxix. 32. (u) Hilchot Zebachim, c. 1. sect. 14. (w) Not. in Miclol Yophi in loc.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv1, 4, 7, 10, 15, 19, 22, 31, 35, 36, 38, 40 Orders are given in this chapter,
Orders are given in this chapter,
I. Concerning the consecration of the priests, and the sanctification of the altar, ver. 1-37.
Read full note →
II. Concerning the daily sacrifice, ver. 38-41. To which gracious promises are annexed, ver. 42-46.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv1, 2, 4, 5, 7, 10, 14, 18, 19, 20, 22, 23, 24, 25, 27, 29, 30, 33, 34, 36, 37, 39, 40, 43, 44, 45, 46 Ceremonies to be used in consecrating Aaron and his…
CHAPTER XXIX
Ceremonies to be used in consecrating Aaron and his sons, 1-3.
Read full note →
They are to be washed, 4.
Aaron is to be clothed with the holy vestments, 5, 6;
to be anointed, 7.
His sons to be clothed and girded, 8, 9.
They are to offer a bullock for a sin-offering, 10-14;
and a ram for a burnt-offering, 15-18;
and a second ram for a consecration-offering, 19-22.
A loaf, a cake, and a wafer or thin cake, for a
wave-offering, 23-25.
The breast of the wave-offering and the shoulder of the
heave-offering to be sanctified, 26-28.
Aaron's vestments to descend to his son, who shall succeed
him, 29, 30.
Aaron and his sons to eat the flesh of the ram of
consecration, 31, 32.
No stranger to eat of it, 33.
Nothing of it to be left till the morning, but to be burnt with
fire, 34.
Seven days to be employed in consecrating Aaron and his sons, 35-37.
Two lambs, one for the morning and the other for the evening
sacrifice, to be offered continually, 38-42.
God promises to sanctify Israel with his glory, and to dwell
among them, 43-46.
NOTES ON CHAP. XXIX
Verse 1. Take one young bullock] This consecration did not take place till after the erection of the tabernacle. See Le 8:9-14.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv1, 2, 4, 5, 7, 10, 15, 19, 35, 36, 38, 40, 43, 45 Exo 29:1. To hallow them, to minister to me…
Exo 29:1. To hallow them, to minister to me — We come now to the directions given to Moses about the ceremonies of consecrating Aaron and his sons to the priests’ office. These were to be performed in a solemn manner, thereby to strike both them and the people with a still deeper sense of the dignity and sacredness of that function. They were chiefly to consist of three sacrifices, which, though distinguished from each other, were all of the expiatory kind, as appears from this, that the priests laid their hands on the two former, (Exo 29:10; Exo 29:15,) and were sprinkled with the blood of the last. Take one young bullock — This is mentioned first as the chief part of the ceremony, though several things were to be done previously to it, as washing them with water, (Exo 29:4,) robing them in their sacerdotal garments, (Exo 29:5,) anointing them with oil, (Exo 29:7,) then the ceremony was to be completed by peculiar sacrifices, (Exo 29:10-11;) all which things are described as put in execution, Lev 8:2.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv1, 38 The consecration of the priests. See the notes to…
The consecration of the priests. See the notes to Lev. 8–9.
Exo 29:4
Read full note →
Door of the tabernacle - Entrance of the tent. See Lev 8:3.
Exo 29:27
The “waving” was the more solemn process of the two: it was a movement several times repeated, while “heaving” was simply a “lifting up” once.
Exo 29:33
A stranger - One of another family, i. e. in this case, one not of the family of Aaron.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv2, 4, 5, 7, 10, 11, 12, 13, 14, 16, 18, 20, 22, 23, 24, 28, 29, 30, 31, 33, 37, 39, 40, 42, 43 Wafers, (lagana.). They knead them with water, and afterwards…
Wafers, (lagana.). They knead them with water, and afterwards fry or bake them with oil. (St. Isidore) Such wafers are very common in Italy. (Calmet)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Lange's Commentary on the Holy Scriptures 1864 · Public Domain On v1 3. The Consecration of the Priests. Exo_29:1-36
3. The Consecration of the Priests. Exo_29:1-36
The direction here given for the actual consecration of the priests is not carried out till Leviticus 8-10. This raises two questions: First, why does not the execution of the precept, as of all the preceding ones, follow in Exodus, where it might be regarded as simply omitted in Exodus 39? Secondly, why nevertheless are the calling and investment of the priests, which have been heretofore considered, described in Exodus? As to the first question, we see from Exodus 40 that even the sanctuary had to be erected and arranged, and consecrated by the first-fruits of the offerings, not by Aaron, but by Moses, the royal prophet himself, just as he had also called and invested, or prepared, the priests. For the tabernacle was designed in a universal sense for Jehovah as presiding over all three forms of revelation, the prophetic, the ritual or Levitical, and the princely or royal, i.e., Exodus, Leviticus, and Numbers; but the initiative belonged to the prophetic office. This relation would have been wholly altered if the actual consecration of the priests had preceded the erection of the tabernacle. Thus is answered also the second question, why the actual consecration of the priests is prescribed so early? The answer lies in the fact that the priesthood has a more universal significance than the merely ritual one. In relation to the prophetic office the priesthood has to represent symbolically religious ideas in itself, in its clothing, and in its functions; in relation to the ritual worship, however, it has not only to symbolize the ethical ideas of sacrifice, but also to conduct the educational training of the people of Israel—in the Middle Ages of the Old Testament—by means of the sacrificial service and the administration of the laws of purification; but in relation to the politico-theocratic side of the theocracy, the high-priest carries on his breast, for times of exigency, the oracular Urim and Thummim, which make good the temporary failure of the prophetic word and the royal government; and the Levites as bearers of the ark of the covenant have to attend to the banners of the host of the Lord. But since nevertheless the sacrificial worship is the chief vocation of the priests, the actual consecration of the priests serves to introduce the sacrificial system as developed in Leviticus.—Keil finds it most suitable to his purpose not to explain the consecration of the priests till Leviticus 8. On this point, however, Knobel has yielded to the requirements of the text.
Read full note →
The preparation of the offerings which Aaron and his sons are to bring, Exo_29:1-3. The three fundamental forms of offering, already involved in the Paschal rites, are here indicated by the animals specified in the command: (1) The bullock is appointed for a sin-offering, the great sin-offering such as the guilty priest has to bring according to Leviticus 4; in this sin-offering the more specific sin-offering, the trespass-offering and the sin-offering of a lower grade, are implicitly included. The first ram is then made the centre of all the offerings. (2) The burnt-offering has likewise its ramifications, viz., in the morning and evening sacrifices, in daily offerings, in offerings for the Sabbath and feast-days, according to Numbers 28. The other ram is designed for an offering of abundance or heave-offering of the priests from the peace-offerings of the children of Israel, i.e., it is the peace- or thank-offering of the priest, who has no property or means of earning it, and whose hands must therefore be filled by the congregation with a heave-offering or sacred tribute which is regarded as a surplus from the peace-offerings of the people. (3) The peace-offering also is subdivided into three parts: the thank-offering, the vow, and the free-will offering (Leviticus 7). A basket holds the three principal forms of the meal-offering or bloodless offering, as originally connected with the burnt-offering. The principal material of the three kinds of baked articles is wheat flour, prepared in three ways, but always unleavened. The bread and the cake are mixed with oil; but the wafer or flat cake is to be smeared with oil (on the preparation of them vid. Lev_2:4 sqq.). The meal-offering is subdivided still further into the meal-offering in the narrow sense, the drink-offering, and the offering of baken flour and of roasted fruits, and is to be as scrupulously supplemented with salt, oil, and frankincense, as it is to be kept free from honey and leaven, the last being excepted in case of the feast of harvest; on which point more hereafter.
The washing and the investment. Moses has to bring Aaron and his sons to the door of the tent, i.e., into the court, and there administer to them a symbolic ablution. It is an interpolated notion of Keil’s, that Moses had them wash themselves; and he also misconceives the symbolic nature of the initiatory act, when he says: “without doubt the whole body, not only the hands and feet.” Were they to bathe themselves, or at any rate exhibit themselves naked, in the presence of the assembled congregation in the court? The washing is the symbolic expression of purification from the stains and defilement incurred in real life, whilst the sacrifices removed not only the daily weaknesses, but also the guilt of life down to its foundation in the sinful nature; vid. Joh_13:10. In the description of the investment every article is specially mentioned, and its import emphasized.
The unction. As the clothes symbolize the burden and the dignity of office, so the anointing with oil, profusely poured out on the high-priest’s head, symbolizes the promises of official grace, of endowment with the Spirit of God. The anointing of Aaron’s sons is not here treated of, as Keil assumes. Nor in Lev_8:10, where yet further on reference is made to a sprinkling of the sons of Aaron with the blood of the ram of consecration and with anointing oil, in connection with the sprinkling of their father, Exo_29:30. It is also a strange notion of Keil’s (II. p. 337) that the vessels of the sanctuary were by the sprinkling made media and vessels of the blessings of grace and salvation.
Still harsher seems Keil’s explanation of the notion of sanctifying. Even of the altar of burnt-offering, he says: “To sanctify means not merely to set apart to sacred uses, but to endow or fill with powers from God’s sanctifying Spirit.” Here is not only all distinction between the O. and N. Testaments obliterated, but also all distinction between the altar and the priest, to say nothing of the distinction between the different altars.
The investiture of Aaron and his sons as priests, Exo_29:8-9. The characteristic garment of the common priest is the white wrought coat, and with it the girdle of the coat, of embroidered work ornamented with the four colors of the sanctuary, and the white cap of the priest. In the girdle is exhibited the likeness of the common priest to the high-priest; in the white coat and the conical cap1 is exhibited the likeness of the high-priest to the common priest. The dress in which, according to Lev_16:4, the high-priest is to enter the Holy of holies is even inferior to that of the common priest. And though Aaron is distinguished by having the high-priestly unction, yet at the sacrifice by which lie is purified and consecrated he must be associated with his sons. Also his hands must be filled together with those of his sons. [“Fill the hands of”—the literal translation of the Hebrew phrase rendered in A. V. “consecrate,” e. g., Exo_28:41]. For the poor priest has nothing of his own; the congregation must provide for him, and, first of all, even the sacrificial gifts which he needs to offer. Thus then the hands of him and his sons are filled, they being declared to be the owners of the objects of sacrifice. And so Aaron does not make himself a priest. Moses, the servant of God, commissioned by Jehovah, must consecrate him to the office. The prophet stands as high priest over against the candidate for the priesthood; the future high-priest stands over against the prophetical Levite almost in the attitude of a layman.
The bullock for the sin-offering, Exo_29:10-14. Not every sacrifice is a confession of mortal guilt; but every sacrifice is a confession of such a culpability of the life as makes it unable, in real spirituality, to satisfy the righteousness of God; for which reason the symbolic representation of satisfaction by means of sacrifice is introduced,—sacrifice as a confession of guilt, as a longing after willingness to surrender one’s self to the divine judgment, as a prayer for pardon, and as a vow. But as soon as the congregation of God is organized as symbolically holy, sacrifices assume a threefold purpose. (1) As national offerings, they assume the form of the discharge of a legal obligation, the expiation of a violated national law; and in this sense they may also be said to work justification. (2) As Mosaic offerings, they become a symbolic expression of moral offences against the law, and of the need of expiatory surrender. (3) As the continuation and symbolic expression of the Abrahamic faith, they become a typical adumbration of the absolute realization of the sacrificial idea in the future kingdom of the Messiah. vid. Comm. on Genesis, pp. 256, 470.
In the act of laying his hand on the victim the offerer confesses as his own the debt of guilt which the animal pays for him as his symbolic substitute. The loss of the animal, the animal’s innocence, its dying pain, form in their union an emphatic expression of his condition; the animal symbolically takes the place of his life. In all cases he lays symbolically his guilt and his deficiencies upon the animal—even in the case of the peace-offering. The hand in this connection is the symbolic and mystical conductor of the soul’s life; as in other cases, of its spiritual fulness, so here, of its defects and need of expiation.
The killing of the animal is done by Moses before the Lord, i. e., before the door of the tabernacle. But even the sin-offering is not the symbol of a death-sentence, but the expiation of a guilt which would have led to death if it had not been atoned for before the gracious Jehovah. For a known mortal sin (Num_15:30) is not expiated by offerings, but is punished with death; it makes the sinner a hherem. The system of sacrificial expiation in general is instituted only for sins committed in weakness (Lev_4:2; Lev_4:27). Hence the sin-offering is composed of different elements. First, the offering of blood. Without the shedding of blood there is no expiation (Heb_9:22); it designates the deathly earnestness, the death-defying courage, by means of which all the disorders of the religious and moral nature are rectified. A part of the blood of the sin-offering is put on the horns of the altar, thus perfecting the sinner’s refuge: the greater part of it is poured out at the base of the altar; i. e., submission to the judgment of God constitutes expiation. It is an incorrect representation of Keil’s that, “whereas, according to the general rule for the sin-offerings whose flesh was burned outside of the camp, the blood was brought into the holy place itself (Lev_6:23 [30]), it is here only put on the altar of burnt-offering, in order to give this sin-offering the character of a consecratory offering.” This is contradicted by Lev_4:7; Lev_4:18; Lev_4:25; Lev_4:30. The blood was always poured out at the foot of the altar of burnt-offering, while only a little of it comes into the holy place, especially upon the horns of the altar of incense, vid. Lev_4:7 sqq. The difference, therefore, can be only that here the blood of sprinkling was put upon the horns of the altar of burnt-offering, and it is to be remarked that nothing has yet been said of the altar of incense.—And the fat. The bloom of life, even in the case of the tragically guilty,—that which is deposited on his entrails, his physical nature, on his liver or on his nobler affections, on his reins, which through their effects might symbolize the conscience (Psa_16:7),—this falls to Jehovah as His part; that it has ministered to Him in His actual government of men, is expressed by their being offered to Him in fire on the altar. Thus one feature of the burnt-offering belongs also to the sin-offering. The fat of the offering, or the bloom of life, all falls to Jehovah as His part (Lev_4:31; Lev_4:35). But the sin-offering has also one feature that belongs to the hherem: the flesh, skin, and dung of the sin-offering are burnt outside before the camp; they are given back to the old earth of the old man as a symbol of the sinner’s outward mode of life.—It is a burnt-offering, Exo_29:15-18. The first ram denotes the offering up to Jehovah of the whole conduct of life, not through death, but in life itself (Rom_12:1). Here the blood is sprinkled round about on the altar: this expresses one’s complete, voluntary surrender, and readiness to die while yet living. The whole ram (after the removal of the skin and the unclean parts) is cut in pieces and burnt upon the altar together with the inwards and thighs; it all goes up in the fire of that gracious sovereignty which saves while it judges; and surely such an offering of life is a sweet savor, a fire-offering to Jehovah. The other ram, designed as an offering of consecration, or as Aaron’s peace-offering, or as a welfare offering (Exo_29:19-28), is likewise offered in accordance with its design. The blood, or the readiness for death, is first of all put upon the ear-lap of Aaron and his sons: obedience, as spiritual hearing, is the first duty, especially of the priests. Next, the hand, as symbolizing human activity, is specially consecrated by being sprinkled with blood; finally, the great toe of the right foot, as symbolizing the walk of life in general. After this the blood, which in this case also is sprinkled around the altar, in order to express the most complete surrender, is taken again in part from the altar, and together with some of the anointing oil is sprinkled upon Aaron and his clothes, and on his sons and their clothes. Devotion to God and to a spiritual life is to consecrate, first of all, the priests’ character, but also their official life. Next follows the burnt-offering as a factor in the consecratory offering of the priests. Together with the fat already specified, the ram’s tail also and the kidneys themselves are devoted to the fire; i.e., the vigor of life, comfort, and conscientiousness are consecrated to God, being united with a part of the meal-offering, closely related as it is to the peace-offering, viz., with three different articles from the basket. These sacrificial gifts, however, are not at once burnt up. It must be made evident that they are offerings of the priests; hence they are laid upon their hands. But, together with their hands, they are waved, i.e., moved to and fro. What does that mean? It costs labor, a struggle, a shaking loose, before the priests are ready voluntarily to give back their emoluments, their fulness, to Jehovah; as history teaches. All the more then what is really offered is a sweet savor before the Lord, a fire-offering to Him. But now Moses himself gets his part of the priestly offering, the breast of the ram. History also amply proves that this part of the fulness of the sacerdotal revenue that is given back to the prophet and prince, to the spiritual and political life in the theocracy, must be waved, must be shaken loose. The thigh, however, falls to Aaron and his sons; in this connection the waving is less prominent than the heaving, or is altogether given up. As nothing is said of the disposition of other parts of the ram, it is probable that the neck and head were joined with the breast for Moses, and that all the rest of the body went with the thigh. In this sense the heave-offerings were to revert to Jehovah; they are taken away from the peace-offerings and heave-offerings of the children of Israel, and He gives them to His priests. vid. also Exo_29:32.
The prerogatives of the priests, Exo_29:29-35 (vid. also Exo_29:28.) In the foregoing verse the reversion of the greater part of the consecratory offering to the priest is designated as also belonging to the sacerdotal prerogatives. It is the central item in his revenue, the particulars of which are specified afterwards. In what now follows the hereditary prerogatives of the priests are first named. The sacerdotal dignity of Aaron passes over, with its symbol, the sacred garments, to his sons, according to the right of primogeniture of course, and gives them a right to the anointing and to the filling of the hands. The rite of consecration is to last seven days. During this time Aaron and his sons live on the offering of consecration in the court; their food is exclusively sacred food belonging to priests and to festivals; hence what is left over is burnt. Furthermore one bullock a day is slaughtered as a sinoffering.
4. The Sanctification of the Altar. Exo_29:36-46
The consecration of the priests is accompanied by that of the altar. When Moses brings the sin-offering for the priests, he at the same time makes atonement for the altar, which, although holy in itself, was built by sinful men, and in a symbolic sense is to be cleansed from defilement. (vid. Keil on Lev_8:15) [who explains the ceremonial uncleanness of the altar as caused by the sinfulness of the officiating priests]. But as yet there can be no reference to this source of impurity; for in that case how could the priests ever make atonement for the altar? It was to be consecrated by two acts: negatively, by the atonement, positively, by the anointment. The anointment of the altar can signify only that it is to be dedicated exclusively to the spiritual life, to the spiritual object of the altar service. At the same time the altar is declared to be designed for permanent use. Two yearling lambs are offered each day, one in the morning, the other at evening, i.e., in their tender youth the people of God are to dedicate themselves to Jehovah, not only for the life of the day, but also for that of the night. The meal-offering, like the sacrifice, is the same for the morning as for the evening. The tenth part (of an ephah), or the issaron (an omer), as a measure of grain or flour is variously reckoned (vid. Knobel, p. 295): probably, according to Knobel, somewhat more than a Dresden measure, or 2¼ Dresden pounds.2 The oil with which the flour is mingled is to be obtained by pounding. “In the case of no other offering is beaten oil prescribed” (Knobel). The hin, as a liquid measure, is the sixth part of a bath, and contains 12 logs, reckoned by Thenius (Studien und Kritiken, 1846) as equivalent to 3 Dresden cans [such a can containing about 71 cubic inches, or about 1 English quart]. The wheat symbolizes vital force, or even fat; the wine always symbolizes joy. This burnt-offering is the whole-offering, signifying that the life all goes up in self-surrender to Jehovah; hence also this will be responded to by a complete self-communication of Jehovah, a revelation of His glory, this itself having been in fact the cause of Israel’s self-surrender or holiness (Exo_29:43-44). The text plainly distinguishes a higher kind of sanctification from the symbolic one of the law, which proceeds from man. That higher sanctification is to proceed from Jehovah Himself. The place of the offering is to be sanctified by the glory of Jehovah; in particular, the tent, the altar, the high-priest and his sons. The aim of this institution points on into the N. T. and the Apocalypse: Jehovah desires to dwell in the midst of Israel and to be the God of His people.
Footnotes:
[1][This can refer only to the material of the cap, not its form. At least, the head-gear of the high-priest is always called by a different name (מִצְנֶפֶת) from that of the common priest (מִגְכָּעָה). The former is commonly (also by Lange) called a turban, and therefore can hardly be conceived as conical.—Tr.]
[2][According to Smith’s Bible Dictionary, Art. Weights and Measures, probably a little less than two quarts. But Josephus makes it about twice as much.—Tr.].
Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv4, 10, 35, 36, 38 Aaron and his sons thou shalt bring unto the…
Aaron and his sons thou shalt bring unto the door of the tabernacle--as occupying the intermediate space between the court where the people stood, and the dwelling-place of Israel's king, and therefore the fittest spot for the priests being duly prepared for entrance, and the people witnessing the ceremony of inauguration.
wash them with water. And . . . take the garments--The manner in which these parts of the ceremonial were performed is minutely described, and in discovering their symbolical import, which indeed, is sufficiently plain and obvious, we have inspired authority to guide us. It signified the necessity and importance of moral purity or holiness (Isa 52:11; Joh 13:10; Co2 7:1; Pe1 3:21). In like manner, the investiture with the holy garments signified their being clothed with righteousness (Rev 19:8) and equipped as men active and well-prepared for the service of God; the anointing the high priest with oil denoted that he was to be filled with the influences of the Spirit, for the edification and delight of the church (Lev 10:7; Psa 45:7; Isa 61:1; Jo1 2:27), and as he was officially a type of Christ (Heb 7:26; Joh 3:34; also Mat 3:16; Mat 11:29).
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv1, 2, 4, 5, 7, 10, 12, 13, 14, 15, 19, 20, 22, 26, 29, 31, 38, 39, 40, 43 1. To hallow them — To consecrate and set…
1. To hallow them — To consecrate and set them apart to minister unto Jehovah in the priest’s office. It was a solemn and appropriate ordination, and adapted to deepen in the minds of all the holy and responsible nature of their work in the sanctuary.
Bullock… two rams — The purpose of these is detailed in great fulness in Exo_29:10-28, and the corresponding passages in Leviticus 8.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv1, 2, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36, 37, 38, 39, 40, 41, 42, 43, 45, 46 1–3. Preparation of the offerings (cf. Lev_8:2).
1–3. Preparation of the offerings (cf. Lev_8:2).
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv1, 2, 4, 5, 6, 7, 10, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 31, 35, 36, 37, 38, 43, 44, 45, 46 (1) This is the thing that thou shalt do…
XXIX.
THE FORM OF CONSECRATION FOR THE PRIESTS.
Read full note →
(1) This is the thing that thou shalt do unto them to hallow them.—The consecration of the priests had been commanded in the preceding chapter (Exo_28:41). The method of it is now laid down. It consists of five things :—(1) Ablution (Exo_29:4); (2) Investiture (Exo_29:5-9); (3) Chrism, or anointing (Exo_29:7); (4) Sacrifice (Exo_29:10-23); and (5) Filling the hand (Exo_29:24). All of these were symbolical acts, typical of things spiritual—ablution, of the putting away of impurity; investiture, of being clothed with holiness; unction, of the giving of Divine grace, &c.; the entire consecration forming an acted parable, very suggestive and full of instruction to such as understood its meaning.
Take one young bullock.—The first thing to be done was to prepare the victims which would be needed, and to have them ready against the time when they would be required for sacrifice.
Without blemish.—Heb., perfect (See Note 1 on Exo_12:5.)
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 29, 31, 32, 33, 34, 35, 36, 37, 38, 39, 40, 41, 42, 43, 44, 45, 46 Vers. 1-37. THE CONSECRATION OF THE PRIESTS. From the…
Vers. 1-37. THE CONSECRATION OF THE PRIESTS. From the description of the priestly attire, the Divine Law-giver passed to the form of priestly consecration, whereof investiture in the "holy garments" was a part. The ceremony of consecration was to consist of four things:
1. Ablution;
Read full note →
2. Investiture;
3. Chrism or Anointing with oil; and
4. Sacrifice.
In the directions given, we have, first, the preparation of the offerings (vers. 1-3); secondly, directions for the ablutions (ver. 4); thirdly, directions for the investiture of Aaron (vers. 5, 6), of his sons (vers. 8, 9); fourthly, directions for the anointing (ver. 7); and fifthly, directions as to the mode in which the sacrifices should be offered and disposed of (vers. 10-34). A command is then given that the ceremonies should be repeated every day for a week (ver. 35); and another, that the altar should receive consecration at the same time as the priests (vers. 36, 37). Additional light is thrown on most of these matters by the account contained in Leviticus (ch. 8.), of the manner in which Moses carried oat the directions here given to him.
This is the thing that thou shalt do to themi.e. , "This is the ceremonial that thou shalt use on the occasion." There is a tacit reference to verse 41 of ch. 28., which had announced that the priests were to be consecrated. Take one young bullock. The offerings were to be provided beforehand, so as to be in readiness when the investiture and anointing were over. Hence they are mentioned first. Rams without blemish. Literally "perfect." On the offence to God of offering him blemished offerings, see Mal_1:6-14.
Vers. 1-37. The Consecration of the first High Priest.
Aaron may be viewed as either
(1) a type of Christ, or
(2) a pattern to all ministers who shall come after him.
I AS A TYPE OF CHRIST, he typifies especially Christ"s priestly character.
(1) Christ "glorified not himself to be made a high priest", (Heb_5:5) but was appointed by his Father, when he sware to him, "Thou art a priest for ever after the order of Melchizedek". (Psa_110:4) So Aaron took not the honour of the high priesthood to himself, (Heb_5:4) but was chosen by God, (Exo_28:1-38) and invested with his office by Moses. (Lev_8:6-36)
(2) Christ was "the Messiah the anointed one anointed with that profusion and abundance, with which none other ever was or will be for "God gave not the Spirit unto him by measure". (Joh_3:34) Aaron received the holy oil in profusion, by pouring. "The precious ointment ran down upon his beard nay, "went down to the skirts of his clothing". (Psa_133:2)
(3) Christ was at once priest and king king of the Jews"; (Mat_2:2) crucified as "king of the Jews"; (Mat_27:37) crowned by the soldiers in mockery (ib, 29); founder of an imperishable "kingdom" in reality. Aaron, in his capacity of priest, wore a diadem, a "holy crown" (Exo_29:6; Lev_8:9) and may thus be regarded as having had committed to him "a royal priesthood.
(4) Christ has "all the treasures of wisdom and knowledge hid away (ajpokrufoi) in him", (Col_2:3) and could freely declare the will of God to man. Aaron had the precious Urim and Thummim hid away in the folds of his breast-plate, and by their means could obtain a knowledge of God"s will in any practical matter. Lastly,
(5) Christ is the great mediator between God and man, the one and only man who can intercede for his brethren effectually, who can make real atonement for their sins, and reconcile them to his Father. Aaron"s special office was to make continual atonement for all the sins of the people by such sacrifices as were appointed by the law, to intercede for his brethren with God continually, and to be a mediator between them and him, representative of the true mediator.
II AS A PATTERN TO MINISTERS, Aaron is
(1) solemnly called by God and set apart for his high office.
(2) Prepared for it by an ablution, which typifies the removal of all impurity.
(3) Invested with it by a human authority, viz., Moses.
(4) Required on all occasions of its exercise to wear robes of office.
(5) Anointed with a holy oil, typical of the graces of the Holy Spirit.
(6) Appointed to minister continually before God in the tabernacle of the congregation.
(7) Appointed to resolve doubts by declaring God"s will in difficult cases which should be brought before him.
(8) Required to bear upon his brow, in the sight of all men, a profession of "Holiness to the Lord." The official Aaron is thus, in numerous respects, a pattern and example to all even Christian ministers; but the personal Aaron is, on the contrary, rather a warning. The weakness which allowed the worship of the golden calf, and the presumption which led to "murmuring against Moses" (Num_20:10-12) indicate a character which, if it had some virtues, had many and very serious defects.
HOMILIES BY J. ORR Vers. 1-33. The rites of consecration for the priesthood.
The next portion of the Divine directions relates to the formal investiture of Aaron and his sons with the priests" office. This was to be made the occasion of a solemn and imposing ceremonial. "The rites of consecration proclaimed the necessity of holiness a holiness not their own, but imputed to them by the grace of God; and following upon this, and flowing from the same source, a plentiful endowment of gifts for their sacred office, with the manifest seal of heaven"s fellowship and approval" (Fairbairn). We may view the inaugurative ceremonies as having reference
I TO THE PRIESTHOOD, IN THE SIMPLEST IDEA OF IT (vers. 410). Aaron and his sons were to be
1. Washed with water symbol of purification from all uncleanness (ver.4).
2. Clothed with the holy garments which robing was the realinstallation. Aaron was to be first robed (vers. 6, 7), afterwards his sons (vers. 8, 9).
3. Anointed symbol of the abundant communication of Divine influences( ver. 7). The anointing took place immediately after investiture. See exposition. Nothing could be simpler than these introductory ceremonies, which yet, in connection with the symbolism of the dress, meant a great deal. They "filled the hand" of the priest with his office (ver. 9), declared the need of holiness in the discharge of his duties, and conveyed to him the gifts of heavenly grace necessary fir their right performance. So Christ "glorified not himself to be made a high priest", (Heb_5:5) but was formally installed in his office by the Father; was "holy, harmless, undefiled, separate from sinners"; (Heb_7:26) and is endued above measure with the Spirit. (Joh_3:34)
II TO THE PRIESTHOOD, AS HELD BY SINFUL MEN (vers. 10-15). The direct installation to the priesthood is followed by ceremonies having reference to the personal sinfulness of the holders of the office. The tact could not be overlooked that the law was making men priests that had infirmity. (Heb_7:28) Themselves sinful, Aaron and his sons were not as yet fit to transact with God as mediators for others. The true High Priest, having no sin, laboured under no disqualification of this kind; (Heb_7:27) but it was different with priests "taken from among. (Heb_5:1) They needed to have sacrifices offered for themselves. "This, therefore, was what was next provided; and through an entire series of sacrifices and offerings they were conducted as from the depths of guilt and condemnation to what indicated their possession of a state "of blessed peace and most friendly intercourse with God" (Fairbairn). The sacrifices were three a sin-offering (vers. 10-15); a burnt-offering (vers. 15-19); and a peace-offering (vers. 19-22); and these sacrifices, with the accompanying ceremonies, were to be repeated on seven successive days (ver. 35). The altar, as defiled by the sin of those officiating at it, was likewise to be cleansed by the blood of the sin-offering (vers. 36, 37). This is the first appearance of the sin-offering in the law.
III TO QUALIFICATIONS, DUTIES, AND EMOLUMENTS (vers. 1538). The sin-offering had especially to do with the removal of guilt. The second sacrifice the burnt-offering denoted the duty of unconditional and entire surrender to Jehovah. The third ram of consecration" (ver. 22) was that by which the newly-made priests were wholly put into the functions and rights of their office.
1. The ram"s blood was significantly applied to different members of theperson (ver. 20). It was put upon the tip of the right eat", upon the thumb of the right hand, and upon the great toe of the right foot, of Aaron and of his sons. This denoted, of course, entire dedication of the person to God"s service, in hearing, in acting, and in the daily walk. It beautifully symbolises, not only the perfect consecration of him whose meat it was to do his Father"s will, (Joh_4:34) but the completeness of devotion which ought to characterise each of his disciples, who also are priests to God.
2. The priests were sprinkled with the ram"s blood and oil mingled (ver.21). This symbolised the new life of God, in which the priest was "henceforth to move and have his being, in conjunction with the Spirit, on whose softening, penetrating, invigorating influence all powers and movements of that Divine life depend" (Fairbairn).
3. The portions of the sacrifice which belonged to God, with a loaf, cake,and wafer, of the meat offering symbolic of fruitfulness in good works were next to be placed on the priests" hands, and waved before the Lord (ver. 24). This signified,
(1) "The conveyal of the function which belongs to the priest to offer the fat pieces of God"s altar; and
(2) the infeoffment of the priests with the gilt, which they receive in future for their service, but which they must now give over to Jehovah, because they are not yet fully dedicated, and therefore cannot yet themselves act as priests" (Oehler). The conclusion of the ceremony was a sacrificial meal, indicative of restored fellowship, and happy communion with God (vers. 31-35). Vers. 29, 30, provide for the handing down of the high priest"s office to Aaron"s sons. The priesthood continued till superseded by that of the greater Priest "after the order of Melchizedek". J.O. (Heb 7)
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv1, 10, 26, 38 To minister unto Me in the priests office.
Exo_29:1-37
To minister unto Me in the priests office.
Read full note →
The consecration of priests
I. The priests were washed first.
1. Regeneration.
2. Remission of sin.
II. After being washed, the priests were clothed. We must have the fine linen of an inward sanctification, and the outer garment for glory and for beauty, of the imputed righteousness of Christ.
1. These garments were provided for them.
2. These garments formed a complete apparel.
3. These garments were very comely to look upon.
4. The dress provided was absolutely necessary to be worn.
III. These priests were anointed. Be filled with the Spirit. A man in Christ is fragrant with a holy perfume before the Lord, but out of Christ he is an unclean thing, and cannot approach the altar.
IV. They had next to share in the sin-offering. Lift your eyes to Jesus, your ransom and substitute.
V. After the sin-offering the consecrated ones went on to take their share in the burnt-offering. The sin-offering indicated Christ as bearing our sin, but the burnt-offering sets Him forth as presenting an acceptable offering unto the Lord.
VI. After the priests had seen for themselves the sin-offering and the burnt-offering, it was needful that they should partake of a third sacrifice, which was a peace-offering. This was shared between the Lord and the priest or offerer. Thus it was an open declaration of the communion which had been established between God and man, so that they ate together, rejoicing in the same offering.
Conclusion:
1. Do you and I offer sacrifice continually? Do we every day feel that our whole being is Holiness unto the Lord?
2. What have you to offer now? Bring continually of your--
(1) Substance.
(2) Talent.
(3) Influence. (C. H. Spurgeon.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Expositor's Bible 1887 · Public Domain On v1 Exodus 29
CHAPTER XXIX.
THE CONSECRATION SERVICES.
Read full note →
Exodus 29
The priest being now selected, and his raiment so provided as that it shall speak of his office and its glory, there remains his consecration.
In our day there is a disposition to make light of the formal setting apart of men and things for sacred uses. If God, we are asked, has called one to special service, is not that enough? What more can earth do to commission the chosen of the sky? But the plain answer which we ought to have the courage to return is that this is not at all enough. For God Himself had already called Paul and Barnabas when He said to such folk as Simeon Niger and Lucius of Cyrene and Manaen, "Separate Me Barnabas and Saul for the work whereunto I have called them" (Act_13:1-4). And these obscure people not only laid their hands upon the great apostle, but actually sent him forth. Now, if he was not exempted from the need of an orderly commission by the marvellous circumstances of his call, by his apostleship not of man, by the explicit announcement that he was a chosen vessel to bear the sacred name before kings and peoples, it is startling to be told of some shallow modern evangelist, who works for no Church and submits to no discipline, that he can dispense with the sanction of human ordination because he is so clearly sent of heaven.
The example of the Old Testament will no doubt be brushed aside as if the religion which Jesus learned and honoured were a mere human superstition. Or else it would be natural to ask, Is it because the offices and functions of Judaism were more formal, more perfunctory than ours, that a greater spiritual grace went with their appointments than with the laying on of hands in the Christian Church, a rite so clearly sanctioned in the New Testament?
It is written of Joshua that Moses was to lay his hands upon him, because already the Spirit was in him; and of Timothy that he had unfeigned faith, and that prophecies went before concerning him (Num_27:18; 1Ti_1:18; 2Ti_1:5). But in neither dispensation did special grace fail to accompany the official separation to sacred office: Joshua was full of the Spirit of Wisdom, for Moses had laid his hands upon him; and Timothy was bidden to stir into flame that gift of God which was in him through the laying on of the Apostle's hands (Deu_34:9; 2Ti_1:6).
Accordingly there is great stress laid upon the orderly institution of the priest. And yet, to make it plain that his authority is only "for his brethren," Moses, the chief of the nation, is to officiate throughout the ceremony of consecration. He it is who shall offer the sacrifices upon the altar, and sprinkle the blood, not upon the first day only, but throughout the ceremonies of the week.
In the first place certain victims must be held in readiness--a bullock and two rams; and with these must be brought in one basket unleavened bread, and unleavened cakes made with oil, and unleavened wafers on which oil is poured. Then, at the door of the tent of the meeting of man with God, a ceremonial washing must follow, in a laver yet to be provided. Here the assertion that purity is needed, and that it is not inherent, is too plain to be dwelt upon.
But such details as the assuming of the existence of a laver, for which no directions have yet been given (and presently also of the anointing oil, the composition of which is still untold), deserve notice. They are much more in the manner of one who is working out a plan, seen already by his mental vision, but of which only the salient and essential parts have been as yet stated, than of any priest of the latter days, who would first have completed his catalogue of the furniture, and only then have described the ceremonies in which he was accustomed to see all this apparatus take its appointed place.
What we actually find is quite natural to a creative imagination, striking out the broad design of the work and its uses first, and then filling in the outlines. It is not natural at a time when freshness and inspiration have departed, and squared timber, as we are told, has taken the place of the living tree.
The priest, when cleansed, was next to be clad in his robes of office, with the mitre on his head, and upon the mitre the golden plate, with its inscription, which is here called, as the culminating object in all his rich array, "the holy crown" (Exo_29:6).
And then he was to be anointed. Now, the use of oil, in the ceremony of investiture to office, is peculiar to revealed religion. And whether we suppose it to refer to the oil in a lamp, invisible, yet the secret source of all its illuminating power, or to that refreshment and renovated strength bestowed upon a weary traveller when his head is anointed with oil, in either case it expresses the grand doctrine of revealed religion--that no office may be filled in one's own strength, but that the inspiring help of God is offered, as surely as responsibilities are imposed. "The Spirit of the Lord God is upon Me, because He hath anointed Me."
With these three ceremonies--ablution, robing and anointing--the first and most personal section of the ritual ended. And now began a course of sacrifices to God, advancing from the humblest expression of sin, and appeal to heaven to overlook the unworthiness of its servant, to that which best exhibited conscious acceptance, enjoyment of privilege, admission to a feast with God. The bullock was a sin-offering: the word is literally sin, and occurs more than once in the double sense: "let him offer for his sin which he hath sinned a young bullock ... for a sin(-offering)" (Lev_4:3, Lev_5:6, etc.). And this is the explanation of the verse which has perplexed so many: "He made Him to be sin for us, Who knew no sin" (2Co_5:21). The doctrine that pardon comes not by a cheap and painless overlooking of transgression, as a thing indifferent, but by the transfer of its consequences to a victim divinely chosen, could not easily find clearer expression than in this word. And it was surely a sobering experience, and a wholesome one, when Aaron, in his glorious robes, sparkling with gems, and bearing on his forehead the legend of his holy calling, laid his hand, beside those of his children and successors, upon the doomed creature which was made sin for him. The gesture meant confession, acceptance of the appointed expiation, submission to be freed from guilt by a method so humiliating and admonitory. There was no undue exaltation in the mind of any priest whose heart went with this "remembrance of sins."
The bullock was immediately slain at the door of "the tent of meeting"; and to show that the shedding of his blood was an essential part of the rite, part of it was put with the finger on the horns of the altar, and the remainder was poured out at the base. Only then might the fat and the kidney be burned upon the altar; but it is never said of any sin-offering, as presently of the burnt-offering and the peace-offerings, that it is "a sweet savour before Jehovah" (Exo_29:18, Exo_29:25)--a phrase which is only once extended to a trespass-offering for a purely unconscious lapse (Lev_4:31). The sin-offering is, at the best, a deplorable necessity. And therefore the notion of a gift, welcome to Jehovah, is carefully shut out: no portion of such an offering may go to maintain the priests: all must be burned "with fire without the camp; it is a sin-offering" (Exo_29:14). Rightly does the Epistle to the Hebrews emphasize this fact: "The bodies of those beasts whose blood is brought into the Holy Place ... as an offering for sin" are burned without the camp. The bodies of other sacrifices were not reckoned unfit for food.[40] And so there is a striking example of humility, as well as an instructive coincidence, in the fact that Jesus suffered without the gate, being the true Sin-offering, "that He might sanctify the people through His own blood" (Heb_13:11-12).
Thus, by sacrifice for sin, the priest is rendered fit to offer up to God the symbol of a devoted life. Again, therefore, the hands of Aaron and his sons are laid upon the head of the ram, because they come to offer what represents themselves in another sense than that of expiation--a sweet savour now, an offering made by fire unto Jehovah (Exo_29:18). And to show that it is perfectly acceptable to Him, the whole ram shall be burnt upon the altar, and not now without the camp: "it is a burnt-offering unto the Lord." Such is the appointed way of God with man--first expiation, then devotion.
The third animal was a "peace-offering" (Exo_29:28). This is wrongly explained to mean an offering by which peace is made, for then there could be no meaning in what went before. It is the offering of one who is now in a state of peace with God, and who is therefore himself, in many cases, allowed to partake of what he brings. But on this occasion some quite peculiar ceremonies were introduced, and the ram is called by a strange name--"the ram of consecration." When Aaron and his sons have again declared their connection with the animal by laying their hands upon it, it is slain. And then the blood is applied to the tip of their right ear, the thumb of their right hand, and the great toe of their right foot, that the ear may hearken, and the best energies obey, and their life become as that of the consecrated animal, their bodies being presented, a living sacrifice, holy, acceptable to God. Then the same blood, with the oil which spoke of heavenly anointing, was sprinkled upon them and upon their official robes, and all were hallowed. Then the fattest and richest parts of the animal were taken, with a loaf, a cake, and a wafer from the basket, and placed in the hands of Aaron and his sons. This was their formal investiture with official rights; although not yet performing service, it was as priests that they received these; and their hands, swayed by those of Moses, solemnly waved them before the Lord in formal presentation, after which the pieces were consumed by fire. The breast was likewise waved, and became the perpetual property of Aaron and his sons--although on this occasion it passed from their hands to be the portion of Moses, who officiated. The remainder of the flesh, seethed in a holy place, belonged to Aaron and his sons. No stranger (of another family) might eat it, and what was left until morning should be consumed by fire, that is to say, destroyed in a manner absolutely clean, seeing no corruption.
For seven days this rite of consecration was repeated; and every day the altar also was cleansed, rendering it most holy, so that whatever touched it was holy.
Thus the people saw their representative and chief purified, accepted and devoted. Thenceforward, when they too brought their offerings, and beheld them presented (in person or through his subordinates) by the high priest with holiness emblazoned upon his brow, they gained hope, and even assurance, since one so consecrated was bidden to present their intercession; and sometimes they saw him pass into secret places of mysterious sanctity, bearing their tribal name on his shoulder and his bosom, while the chime of golden bells announced his movements, ministering there for them.
But the nation as a whole, with which this historical book is chiefly interested, saw in the high priest the means of continually rendering to God the service of its loyalty. Every day began and closed with the burnt-offering of a lamb of the first year, along with a meal-offering of fine flour and oil, and a drink-offering of wine. This would be a sweet savour unto God, not after the carnal fashion in which sceptics have interpreted the words, but in the same sense in which the wicked are a smoke in His nostrils from a continually burning fire.
And where this offering was made, the Omnipresent would meet with them. There He would convey His mind to His priest. There also He would meet with all the people--not occasionally, as amid the more impressive but less tolerable splendours of Sinai, but to dwell among them and be their God. And they should know that all this was true, and also that for this He led them out of Egypt: "I am Jehovah their God."
FOOTNOTES:
[40] Neither, it must be added, were the bodies of certain sin-offerings of the lower grade, and in which the priest was not personally concerned (Lev_10:17, etc.).
William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On v1 Exo_29:8. Thou shalt pour it] = veyatsakta from the…
CRITICAL NOTES.—
Exo_29:8. Thou shalt pour it] = veyatsakta from the verb yatsak, to profusely anoint, is the word employed in regard to the anointing of Aaron: but Mashach = to simply anoint is the word used in the case of his sons. Thus the difference in the terms employed indicate that God regarded the High priest with more honour than the other priests. And, as oil is the acknowledged symbol of health, strength, and beauty or purity, we have here an indication of the qualifications and graces which should distinguish the priesthood generally and the High Priest in particular.
Read full note →
Exo_29:9. And thou shalt consecrate Aaron and his sons] is a free rendering of the words of the text: Umiletha yad Ahron veyad banav, literally, “Thou shalt fill the hand of Aaron and the hand of his sons,” with a reference, no doubt, to (Exo_29:22-24). The things there enumerated are the various parts of the ram of consecration, besides several other accompaniments which Moses was commanded to place on the hands of Aaron and his sons, and by which evidently the propitiatory character of the priest’s office was indicated, as they were burnt before the Lord as an acceptable offering (Exo_29:25). And, as in the act of consecration of the priests, they placed the gifts given to them by Moses upon the altar of the Lord, these may be regarded as characteristic of their office, and typified humility and devotedness.
MAIN HOMILETICS OF THE PARAGRAPH.—Exo_29:1-38
THE CONSECRATION OF AARON AS TYPICAL OF THE PRIESTLY CALLING OF CHRIST
We have shadowed forth here in the public appointment of Aaron some great truths concerning the Great High Priest, who has passed through the heavens.
I. The authority of His calling. “No man taketh this honour unto himself, but he that is called of God, as was Aaron” (Heb_5:4). Aaron does not invest himself with the pontifical attire, and himself assume the priestly functions, but he receives these from the hands of Moses as the representative of God. “So also Christ glorified not Himself to be made an high priest; but He that said unto Him, Thou art my Son, to-day have I begotten Thee” (Heb_5:5). Christ is ever careful to keep before us the Divine authority of His character, teachings, and priesthood. Thus with His character (Joh_14:6-9). Thus with His works (Joh_14:10-11). Thus with His doctrines (Joh_7:16-18). Thus with His atonement (Rom_3:25). There is Divine authority in the whole work of Jesus Christ; we see “God in Christ reconciling the world unto Himself.”
II. The glory of His character. In the first ceremony of the washing we have an anticipation of the purity of Christ’s nature, and in the robing and crowning of Aaron we behold, as in a glass, the moral loveliness and glory of the world’s everlasting Priest. Christ’s life was destitute of all the empty pomps of royalty. They that wear soft raiment are in king’s houses: but how irresistible the moral glory of His spirit and work! “What could I do more in royal robes, father, than in this plain garment?” said Edward I. to a bishop who remonstrated with him on his attire as unkingly. The Jews saw Messiah destitute of all material, social, and political glory, and thus when they saw Him, there was no beauty that they should desire Him; but if they had regarded the moral grandeur of His spirit and work and doctrine, they would have felt that He needed no angel’s face, or transfigured robe, or golden crown. He was without sin, His holiness was intense and perpetual, and He is the most glorious Being in earth or heaven.
III. The fulness of His grace, Exo_29:7. Oil was a type of reconciliation and peace, and the fact that it was poured on the head of the priest indicates the fulness of the grace imparted to the priest, and through him to Israel. This attains its highest meaning in Jesus Christ (Heb_1:9.) Christ is full of truth and grace. In His reconciling character He can fill the individual soul with peace; and He can harmonise all the conflicting elements of the world, and fill the earth with peace. “He giveth more grace.”
IV. The efficacy of His atonement, Exo_29:11–Exo_29:38. All that is said here of the purification of the priests, by blood and fire, is most significant of the fact that, through the atonement and spirit of Christ, humanity is fitted for intercourse with God. It was only when the animals had borne away the sin of the priests, and when their members and raiment had been purified by the sprinkled blood, that they are fitted to enter into the presence of God; and it is only as Christ atones for us by His death and purifies us by His Spirit, that we are worthy to see the face of God (Heb_9:18-28).
HOLINESS AND SERVICE.—Exo_29:1-38
All these ceremonies attending the consecration of the priests are intended to teach the great lesson, that all who minister before God, that all who minister to God, must be holy. These ceremonies are not so many empty forms, intended merely to impress the people, but full of moral meaning.
I. The necessity of holiness in the service of God. Before the priests can minister before God there must be the washing, anointing, robing—all significant of purification from sin and of the attainment of the beauty of holiness. The services of a priest not thus consecrated would have been rejected. All must be thus washed and beautified who would serve God in all generations. Without holiness of heart—for this is what the ceremonial holiness typifies—our virtues are unacceptable. Our righteousness is filthy rags. The patchwork garment of human fabrication will never do in place of that wedding robe of spiritual righteousness which God gives. Our work is unacceptable. No matter what our work may be, if it is not pure, it is rejected. It may be high work in the world, solemn work in the Church, but if it lack love and holiness it is vain. Our worship is (Isa_1:10-16). Our gifts are (Isa_1:10-16; 1Co_13:1-4). Our services for others are. Holiness must be possessed by the priest before he can pray and offer for the people. Our virtues may be many, our work useful, our prayers eloquent, our gifts munificent, our services to our times liberal and salutary; but if in our heart there is selfishness, sensuality, sin, God will reject us. “Be ye holy that bear the vessels of the Lord.” We must be washed in the laver of regeneration, beautified by God’s righteousness, anointed by God’s grace, and then shall God be well pleased in us, and our ministrations for others shall be blessed. And this holiness must be complete and thorough. We feel this if we regard the blood-sprinkling upon the person and garments of the priests, Exo_29:19-21. “A part of the blood of the ram of consecration was sprinkled upon the ears of Aaron and his sons, to remind them always to listen to the commands of God; upon their hands, to enjoin the duty of activity and zeal in the service of God; and upon their feet, to symbolise their walking in the ways of the law.”—Kalisch. The hallowing of the whole personality and life. And we feel how necessary holiness is in the servants of God, and how thorough that holiness must be, when we read Exo_29:35, that the ceremonies of consecration are to be repeated during seven days.
II. The source of this holiness. The whole ceremony attending the consecration of the priests teaches that the highest holiness is only realised in Christ. The sprinkling of the blood on the priest and on all his attire typifies this. Christ crucified alone creates in us a horror of sin; Christ alone bears our sin away; Christ’s grace alone cleanses us from the crimson stain (Heb_9:11-15; 1Jn_1:7). If we are to become a holy priesthood unto God, offering here the living sacrifices of an acceptable service, and at death entering into the Eternal presence, the dying love of Christ must kindle our love, and the righteousness which Christ died to maintain must adorn our nature and life. The theology of the Jewish Temple is full of purity by atonement; so is the theology of the primitive Christian Church; so is the theology of Heaven (Rev_7:9-17).
THE DIVINE PRESENCE IN THE CHURCH.—Exo_29:38-46
We are instructed here concerning—
I. The condition of the Divine Presence. God promises to dwell with Israel, and the stipulations which accompany this promise are full of instruction. God is not to dwell with Israel on the ground of their election. God had elected Israel to be the guardian of His Truth, and to accomplish certain great ends in the drama of history, but the presence of God with Israel is neither here nor anywhere else made to rest on the ground of this election. The continued presence of God with Israel is not guaranteed by the magnificence of the Tabernacle. God did not dwell in the Tabernacle because of its gold and scarlet, because of its rich draperies and gorgeous furniture. God will never dwell among us because of the richness or grandeur of a worldly sanctuary. The presence of God is not secured to Israel on the ground of their ecclesiastical polity. “See that thou make it according to the pattern I showed thee in the mount.” So Moses did: the whole Tabernacle and its furniture was according to the celestial pattern shown to the great lawgiver. But not on this ground was God to dwell with Israel. We may have our churches constructed on what we consider to be the scriptural pattern, on what may be a scriptural pattern, and yet God may deny us His presence. The grand condition is moral and spiritual. Everything must be holy. The priests must be holy, as we have already seen; and here again the demand is reiterated. “Whosoever toucheth the altar must be holy,” Exo_29:37. No unclean individual was allowed to approach the altar; it does not mean, whatever has once touched the altar must be considered holy. And the altar, too, was to be most holy, Exo_29:37. God dwelt with Israel on the ground of their moral purity, and for their lack of righteousness He deserted them. God’s presence is given still to such as seek Him with pure and penitent hearts. The sacrifices here mentioned symbolised the constant consecration of Israel’s life unto God, and only on this ground will God meet with and bless mankind. Purity is the sign of the true Church. Entirely, daily, permanently, must we yield ourselves to God, and then God’s face shall shine upon us as an unsetting sun.
II. The blessedness of the Divine Presence.
1. It is an enlightening Presence. “Where I will meet you, to speak there to thee,” Exo_29:42. How truly blessed to have this communion with God! to have a certain spot where we are sure of special revelations of God’s heart and will! Not to have our imagination wandering through infinity, baffled by the vastness, but to be able to enter into our closet, and talk with God. God comes to the door of the Tabernacle to enlighten and bless the people—He will not hide Himself in the Holiest. If we come to God with pure and penitent hearts He will not hide Himself from us, but we shall see the light of the knowledge of the glory of God in the face of Jesus Christ.
2. It is a glorifying Presence. “That it be hallowed by My glory,” Exo_29:43-44. The glory of gold and crimson was nothing, without the glory of the Divine Presence. Where God dwells He creates that fulness of purity and gladness which we call glory.
3. It is a redeeming Presence. “Which brought them out of the land of Egypt,” Exo_29:46. And which, therefore, would deliver them from all other evils. God’s presence is a wall of fire.
4. It is an abiding Presence. “That I may dwell among them,” Exo_29:45-46. Not only “meet” them, but “dwell” among them. “Pleasures for evermore” (Rev_7:15-17).
ILLUSTRATIONS
BY
REV. WILLIAM ADAMSON
Speech-Symbolism! Exo_29:1-44.
(1.) An eminent author says that language is the amber in which a thousand precious and subtile thoughts have been safely embedded and preserved. It has arrested ten thousand lightning flashes of genius, which, unless thus arrested and fixed, might have been as bright, but would have also been as quickly passing and perishing as the lightning.
(2.) Trench adds to this, that words convey the mental treasures of one period to the generations that follow; and, laden with their precious flight, they sail safely across the gulfs of time in which empires have suffered shipwreck, and the languages of common life have sunk into oblivion.
(3.) What, then, shall be said of speech which is not man’s but God’s? What, then, shall be said of words in which the thoughts of God are embalmed? Sent safely across the yawning, surging gulfs of time, do they not invite our most searching investigation for our learning and comfort in matters of infinite importance and everlasting endurance?
“Then be not like the hog that hath
A pearl at his desire,
And takes more pleasure in the trough
And wallowing in the mire.”
—Barker, 1594.
Priesthood-Consecration! Exo_29:1. Edwards well says that man’s redemption was a purpose before it was a fact. Hence the Son of God anticipated man’s fall, and immediately on its occurrence, putting aside the gorgeous veil of His dwelling-place, descended to earth to promise deliverance. As Wallis remarks, from that time His atonement was prefigured by slaughtered victims, exhibited in prophetic types. The Redeemer’s sacrifice, therefore, has a retrospective as well as prospective value. He planted His cross between the two dispensations, throwing a radiance over the past and a splendour over the future. Thus He made its glory to glance on the two extremities of time, and set it forth as the centre of associated interest to the good both of heaven and earth.
“The balm of life, the cure of woe,
The measure and the pledge of love,
The sinner’s refuge here below,
The angel’s theme in heaven above.”
—Kelley.
Ablutions and Oblations! Exo_29:3-4.
(1.) The tabernacle, as Atwater remarks, is to be considered as the residence of the Divine King of Israel. The remembrance of this will aid in understanding some parts of the Jewish ritual that might otherwise be comparatively unintelligible. This explains the great importance attached to personal cleanliness and freedom from corporeal blemishes on the part of all the attendants of the sanctuary. Some of the sacrifices, such as the burnt-offerings, were forms of consecration to the service of the sovereign—what in modern phraseology would be called homage.
(2.) Such purification we have in the case of Joseph entering Pharaoh’s presence, of Esther appearing before Ahasuerus, and of Daniel being presented to Nebuchadnezzar. The homage of offerings, when persons acknowledged themselves subjects to a king, is as common to-day in eastern countries as it has ever been from the most remote of historical periods. Hence the ideas were familiar to the Israelites who had just left Egypt.
(3.) But these priestly ablutions and oblations were deeply symbolical; not only as implying man’s moral unfitness to serve Jehovah-King, but also as involving the prayer for Divine Grace, “Wash me, and I shall be whiter than snow.” The offerings are indicated in the Pauline entreaty: “We beseech you, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service.”
“Oh! cleanse my sordid soul within
By Thy Christ’s blood—the bath of sin.”
—Wotton.
Aaronic Washing! Exo_29:4.
(1.) Does this typify the Baptism of the Lord Jesus! Baptism was usually connected with confession of sin, both amongst the heathen and Hebrews. The washing was in itself a symbol of the desire to wash away the defilement of the soul. But Jesus knew no sin, though Aaron did. Nevertheless He offered Himself to God. His Baptism, symbolised by the Aaronic purification, was the purifying of Himself as the Priest and Victim.
(2.) In the upper room when He offered up His intercessory prayer, that God would accept Him in sacrifice for the sins of His people, He says, “For their sakes I sanctify Myself.” What Jesus spoke of the sanctifying of Himself, to be a holy priest and holy sacrifice, is amplified, says Geso in the Epistle to the Hebrews, to the effect that Jesus was both the offerer and offering.
(3.) The Baptismal rite was linked with the descent of the Holy Spirit. It was through the Eternal Spirit that He offered Himself without spot to God. Thus both priest and animal were washed to shadow forth the Baptism not only in Jordan waters but with the Holy Spirit. Having knelt in prayer on the bank to which He had returned from the shallow ford,—
“Lo! on a sudden the blue heavens were rent,
The Spirit descending in corporeal shape,
Dove-like, alighted on His sacred head,
A Dove of plumage whiter than the light.”
—Bickersteth.
Aaronic Associations! Exo_29:5-6.
(1.) The Aaronic priesthood, as established and perpetuated for long ages in Israel, was in all its aspects and relations eminently symbolic and typical. The selection and consecration of the high priest, the manifold duties and functions of the high office, were all penetrated with spiritual significance. Not more saturated is our atmosphere with ozone, our ocean with salts, our flowers with sweet odours; than are the Aaronic associations with spiritual significations.
(2.) As a natural and inevitable result, names, titles, figures, and symbolic phrases derived therefrom, have been sown broadcast, over the entire area of our religious literature. As Thompson observes, the most precious and significant names and official titles bestowed upon our blessed Lord come to us without modification from this source. This we learn from the Epistle to the Hebrews.
“Where high the heavenly temple stands,
The house of God not made with hands,
A great High Priest our nature wears—
The Saviour of mankind appears.”
—Logan.
Priest-Anointing! Exo_29:8.
(1.) Jenkyn says that the Agonistes in the Grecian Games anointed themselves with ointments in order to attain quickness, agility, and nimbleness of action; and this gave a grace and beauty to their various movements. Before they could attain this the ointment must have pervaded their frame and not glistened in superficial application.
(2.) In like manner, before the Church can acquire a grace in doing good, and in acting after the Spirit, the unction from the Holy One must penetrate all the muscles of its frame and all the members of its body. Thus the Spirit of Holiness gives to the Church an aptness and a grace in all its movements and efforts for the conversion of the world.
“Come, Holy Ghost, our souls inspire,
And lighten with celestial fire;
Thou the Anointing Spirit art,
Thou dost Thy sevenfold gifts impart.
—1662.
Priesthood! Exo_29:8-9.
(1.) The priests were types of Christ in reference to the freedom of access to God, which was allowed to them. They alone were permitted to enter the Tabernacle. Only to the High Priest was it lawful to go into the Holy of Holies, just as Christ our Mediator enters into the immediate presence of God.
(2.) The whole body of the people were required to keep themselves ceremonially pure. But in the case of the priesthood this was enjoined with special urgency, on the ground that Christ was literally without sin.
“Holy Saviour, wash us hourly,
Sanctify us day by day;
Sorely we have need of cleansing,
Purge each stain of sin away.”
—Murray.
Sin-Offering! Exo_29:10-14. There were three gateways which the Aaronic priesthood had to penetrate before they could minister in the presence of God. One was that of the Sin-offering, the gateway of confession of sin. Another was that of the Burnt-offering (Exo_29:15-18), the gateway of profession of faith in Christ. The third was that of the Peace-offering (Exo_29:19-21), the gateway of consecration, i.e., of self-dedication to God. These were the stepping-stones to acceptable ministry in the priesthood. When these steps had been ascended—when these gateways had been passed, the Meat-offering had then to be eaten, to signify
(1) a state of fellowship with God, and
(2) a resolution to bring forth fruit to God. Not less essential are these gateways to the Christian ministry, and to that universal ministry of Christians who are designated as kings and priests unto God.
“Through death the world is raised above
Its alien curse and kindred dust;
We on the Cross read, “God is just,”
But in the offering, “God is Love.”
—Punshon.
Midriff-Mystery! Exo_29:13.
(1.) One of nature’s most painful and deadly maladies is cancer. If within reach of the surgeon’s knife and skill, an operation is performed for its excision. Often the physician fails to extract all the fibres; and to eradicate the roots left behind, he applies lunar caustic. But how many uncertainties surround this operation. The cancer may be beyond reach of his knife. It may be within reach, and yet the operation produce fatal results. The operation may only be partially successful and require burning. The application of caustic may not be successful in eliminating the residue.
(2.) The Divine Physician extracts the cancer in the human nature. Yet is He pleased to allow, for wise and loving purposes, part of it more or less to remain; and by successive operations of “burning affliction and sorrow” to eradicate it entirely. There are no possibilities of failure in His hands. He can reach every sin-cancer. Its excision is certain to be successful. The application of “moral caustic” never fails to achieve the desired results. The Christian is made whole—meet for the inheritance of the saints in light.
“Pain’s furnace-heat within me quivers,
God’s breath upon the fire doth blow,
And all my heart in anguish shivers
And trembles at the fiery glow;
And yet I whisper, “As God will!”
And in His hottest fire hold still.”
—Sturm.
Burnt-Offering!. Exo_29:15-18.
(1.) In nature, both with animals and plants, there are special characteristics for each species or form; and yet, the special characteristic of one species or form may be found more or less prominent in another species or form. The sea-anemone has its own peculiar feature of existence; nevertheless, that feature appears in other and more common existence. The Indian banyan has likewise its particular characteristic, which, however, presents itself in less prominence in another African tree.
(2.) In the Levitical sacrifices, substitution was the special idea implied in the sin-offering. Substitution was most fully shadowed forth in this sacrifice. Nevertheless, though dedication rose prominently to view in the burnt-offering, yet the substitution element existed largely in it. This element presents itself more clearly in the daily sacrifice of Exo_29:38-42.
“The blood which, as a priest, He bears
For sinners is His own;
The incense of His prayers and tears
Perfumes the Holy Throne.”
—Newton.
Sweet Savour! Exo_29:18.
(1.) The curtains of God’s pavilion are here thrown back, and each attribute appears rejoicing in redemption. The animal is offered, and there is fragrance throughout heaven. This image is a bright jewel in the Bible treasury. It first flashed its beauty on Noah’s sacrifice after the Flood. It appears again and again through the Patriarchal offerings and those of the Levitical priesthood; and all these are but satellites borrowing their beauties from the shining sun in Eph_5:2 : “Christ gave Himself for us an offering and a sacrifice unto God, for a sweet-smelling savour.
(2.) Just as one orb contains all lights, so this brief expression contains the whole purpose of redemption. The children of Israel were taught in twilight-rites the fulness of the work of Christ: “It is a sweet savour, an offering made by fire unto the Lord.” This is the magnifying medium, through which we see that the dying of Jesus is the garden of God’s sweetest perfumes. His one sacrifice is eternal and unbounded fragrance.
(3.) If Christ’s sacrifice is richest odour to God, so ought it to be to man. The joy of God should be our joy. The refreshment of God’s heart should be the refreshment of every man’s heart. The perfume which gratifies the spirit of God should perfume the spirit of each child of Adam. Man’s every faculty should expand and revel in the Calvary oblation. His crucifixion should be the soul’s paradise of every spice and flower. His name should be as ointment poured forth. His sacrifice should smell of myrrh, aloes, and cassia. He Himself should be as a bundle of myrrh, a cluster of camphire.
“As myrrh new bleeding from the tree,
Such is a dying Christ to me;
And while He makes my soul His guest,
My bosom, Lord, shall be thy rest.”
Ram-Rump! Exo_29:22. Eastern sheep have much larger tails than those of our own land. The broad tailed sheep of Aleppo, Russell says, are known to have tails five pounds in weight. To prevent these being torn by thorns and thistles, the shepherds fasten thin boards underneath them. Some of these boards have wheels to facilitate the movements of the animal. The Abbé Mariti, in his “Travels through Cyprus.” states that the flesh of these tails is juicy and tender. It is not however, eaten separately, but mixed with the lean of other portions. The fat is often used as butter. This explains the Levitical consumption by fire,
Priesthood-Purposes! Exo_29:29. Almost everything connected with the Levitical priesthood was symbolic. There was a spiritual purpose in each separate act and fact. It is sufficient merely to mention such suggestive things as the mercy-seat covering the ark, in which was deposited the stone-engraved law, and on which the high priest sprinkled seven times the atoning blood. Then there were the cherubims, beneath whose outspread wings ascended the cloud of incense—the prayers of the saints perfumed by the infinite merits of the Great Mediator. How many delightful thoughts gather about it, as bees clustering around some odorous flower or luscious honeycomb! In how many humble prayers, in how many glad songs of praise, is it the central idea, as a sun serves for a centre of attraction to countless satellite-orbs of light and beauty! Thus the priesthood had its purpose. Acting out their sacred functions, they were continually revealing and visibly interpreting the deep mystery of available mediation between God and man.
“I need Thee, precious Jesus!
For I am full of sin;
My soul is dark and guilty,
My heart is dead within.”
—Whitfield.
Atonement! Exo_29:33.
(1.) All bloody sacrifices embodied in themselves the idea of expiation. This idea may have existed in the mind of the patriarchs only in a vague and indefinite shape, as marking the earliest stage in the development of the plan of redemption. It may have resembled the pencilled outline which the artist makes upon the canvass previous to his filling in with rainbow hues.
(2.) The patriarchs and priests of the Mosaic dispensation understood that in themselves sacrifices had no atoning power. They could atone for sin only as they were symbolic—anticipatory of the real atonement afterwards effected by Christ. The idea which lies at the basis of atonement is that of covering. The sin atoned for is regarded as if no longer in existence.
(3.) This paved the way for reconciliation—that idea which occurs ten times in the Greek New Testament. In nine of these ten, the Greek is translated “reconciliation;” and in the tenth (Rom_5:11) “atonement,” i.e., at-one-ment. The death of Christ makes a full, perfect, and sufficient sacrifice, oblation, and satisfaction for sin; and thus opens up a way for man’s reconcilement to God.
“No more need altar smoke, nor victim bleed;
’Tis finished! the great mystery of love,
Ye sin-condemned, by this blood ’tis decreed
Ye stand absolved: Behold the curse removed!”
—Palmer.
Substitution-Shadows! Exo_29:36.
(1.) The Messianic Substitutionary Sacrifice is the grandest and most distinctive thing in the Bible, for the sake of which, indeed, the Bible has been produced. Many regard it as a discord in nature’s harmonious anthem; clashing with the phenomena of the universe around us. But, as an earnest writer says, this is altogether a superficial view. Nature and human nature present certain aspects of atonement. And the substitution taught by the Aaronic offerings and rites is patent to the student in the laws of nature and human nature.
(2.) We see, writes an eloquent divine, the law of vicarious action at work in the plant yielding up its life in order that the animal may be nourished. We observe it in the sacrifice of the animal that the nobler life of man may be sustained. The doctrine of substitution pervades the whole science of chemistry, in which we find numerous examples of one element of congeners replacing another.
(3.) Thus nature, human nature, and the Mosaic sacrifices are in harmony in teaching each and all the great mystery of substitution. All three are like different aisles in the great cathedral, or different avenues in the vast forest, leading up to the Holy Place—to the central object of Calvary: “He hath made Him who knew no sin, to be sin for us, that we might be the righteousness of God in Him.”
“He seized our dreadful right, the load sustained;
And heaved the mountain from a guilty world.”
—Young.
Morning and Evening Watches! Exo_29:39.
(1.) This continual burnt-offering, combining in itself to a considerable extent what belonged to the other sacrifices, might be regarded as embodying the general idea of sacrifice, and as in a sense representing the whole sacrificial institute.
(2.) On the same account Fairbairn says that it was a species of offering to be presented morning and evening in behalf of the whole covenant people; and which, especially during the night, was to be so slowly consumed that it might last till dawn.
(3) This contional burnt-offering, or perpetual sacrifice, symbolised the abiding sacrifice which the Lord Jesus presents before the heavenly Throne night and day, from morn till eve, and from eve to dawn of day. Faith’s eye perceived this.
(4.) In a secondary sense, it signified also the morning and evening watches of Christian prayer. In Deu_33:10, it says, “They shall put incense before Thee, and whole burnt sacrifices upon Thy altar.” The incense is an emblem of daily prayer, morning and evening—of prayer without ceasing; and the accompanying burnt-offering indicated that in every “incense-supplication” was to be the Propitiation of Christ. The Sacrifice of Calvary should ever be mentioned in, should ever be associated with, the Christian’s morning and evening watches.
“Here I would for ever stay,
Weep and gaze my soul away;
Thou art heaven on earth to me,
Lovely, mournful Calvary.”
—Montgomery.
Acceptable Service! Exo_29:41.
(1.) Fragrance has a far-reaching power, a mysterious association with the deep and hidden things of the heart. Because of these virtues, many of the Bible images appeal to our sense of smell. No sense is more closely connected with the sphere of the soul. It is regarded as an important means of communication with heaven, and a direct avenue for the soul’s approach to the Father. The acceptance, says Macmillan, of man’s offerings by God is usually represented in the anthropomorphisms of the Bible as finding its expression in the sense of smell.
(2.) The Apostle Paul, employing the same typical language, speaks of himself and the other Apostles as unto God a sweet savour of Christ in them that are saved and in them that perish. The Psalms and the Prophetic writings are full of the most beautiful and expressive metaphors, applied to the most solemn persons and things, of “sweet savours.” The Song of Solomon is like an Oriental garden stocked with delicious, odorous flowers. But the “sweet savour” that is most acceptable is “the offering by fire,” i.e., the sacrifice of the Lord Jesus amid the fires of wrath.
“The fragrance of which perfect sacrifice
Breathes infinite beatitude, and spans
The clouds of judgment with Eternal Light,”
Burnt-Offering! Exo_29:42. What is in a name? Words are but empty air; names are but the exterior and useless shell. The thing signified is the kernel. But this is a very inadequate statement. Language is far more than the mere vesture, or even the vehicle of thought. It is both parent and nurse of the thought. There is much in a name; most of all in those divinely given. Such are the words “consecration,” “atonement,” “burnt-offering,” “wave-offering,” &c., occurring in this chapter. They are our teachers and guides, without which we can make no valuable acquisition in the Pentateuch fields of spiritual knowledge. They are self-luminous lamps, hung around the infinite mystery of the invisible God, and penetrating the thick darkness in which He dwells, so far as man’s feeble sight can pierce. Upon the glass of this lamp (“burnt-offering”) may be read letters, burnt in by the fiery process of inspiration, telling us that within the building over whose porch it bangs is a spiritual glory in the shape of the Atoning Sacrifice of the Lord Jesus.
“Nor can the type and symbol take away
The guilt, and for a broken law requite.
The cross unfolds the mystery, Jesus died;
The sinner lives; the Law is satisfied.
—Conder.
Mediation-Meaning! Exo_29:44.
(1.) Eastern nations, beyond all others, have recourse to mediation. It has been noticed that they seem incapable of transacting business without the intervention of a mediator. The buying of an ass, the renting of a house, the hiring of a servant, or the settling of a trifling dispute, cannot be achieved without mediation at the present day in the East. Yet it is not, as has been remarked, a modern fashion. It appears even in the early history of Abraham at Machpelah, and Joseph in the Egyptian dungeon.
(2.) Such being the custom in transacting temporal matters, it became the most natural thing in the world to resort to mediation in the affairs of the soul. Educated to mediation in things secular, the Israelites were the more prepared to accept mediation in things spiritual. The consciousness of sin would only intensify this feeling and desire to have a Mediator or Intercessor.
(3.) The priests in the Tabernacle stood in this relation officially and by Divine appointment. But even they could only mediate typically. Their mediation had a meaning in the future. Their sacrificial offerings were of no avail, except as they pointed to the one true Mediator, whose blood cleanseth from all sin.
“See Aaron, God’s anointed priest,
Within the veil appear,
In robes of mystic meaning drest,
Presenting Israel’s prayer.”
—Newton.
Divine-Indwelling! Exo_29:45. It is a remarkable coincidence that as here we have the sacrificial lambs connected with the Divine Presence in the Hebrew Church, so there is a similar conjunction of the two in Revelation 21. Whether we regard that chapter at a prophetic vision of the Millennial or Eternal Eras of the Church of Christ matters not. It is the Lamb of God who figures in it with His Bride; and afterwards comes a great voice proclaiming that the Tabernacle of God is with men, and He will dwell with them. “Jehovah-Shammah,” i.e., The Lord is there; because “Jehovah-Tsidkenu,” i.e., The Lord our Righteousness is there. As the Lord dwelt between the cherubims as long as the typical lambs were present in the Tabernacle services, so will He tabernacle where the Lamb of God is in heaven. Twice over in one verse is it here said that such shall be the bliss. Oh, amazing honours! The Tabernacle of God with men! We can picture the angelic myriads hovering on silvery pinions over the glowing scene, and exclaiming—“How goodly are thy tents, O Jacob, and thy tabernacles, O Israel!”
“There, wrought with hands no temples rise,
For God Himself their place supplies;
Nor priests are needed in the abode
Where the whole hosts are priests to God.”
—Grinfield.
Presence-Purpose! Exo_29:46.
(1.) Compare this chapter with Revelation 7, which has been sweetly designated as the “Palace Beautiful.” If Exo_29:13-17 may be called by one “the mirror set in the Christian Apocalypse, in which the Christian sees reflected his future character and condition;” surely these verses from 36 to 46 may be equally well described as “a mirror placed in the Mosaic Apocalypse, in which the Israelite was to behold reflected his future hope in Christ.” If in Exodus 29 we have the ceremonial washing, so in Revelation 7 we are told that the myriad-throngs of white-robed beings have washed their robes and made them white in the blood of the Lamb. If in Exodus 29 we learn that this was by way of free approach to the throne of God within the Holy of Holies, so it is expressly declared that these bloodcleansed souls are in consequence before the throne. If in the significant speech of symbolic act and fact, Aaron and the priests and people sang, “Worthy is the Lamb that was slain,” so it is the same song whose silent echoes down the ages are caught up in audible acclaim by the redeemed hosts. If in Exodus 29. Israel, through obedience to the Divine command, hoped for the Divine Presence with them in a land where neither hunger nor thirst should be their lot, so in Revelation 7 we are told that these redeemed ones, having been washed in the blood of the Lamb, are in their holy land enjoying the presence of God, and knowing nothing of the pangs of hunger or the tortures of thirst.
“Now before the Throne of God,
Seal’d with His Eternal Name,
Clad in raiment pure and white,
Victor palms in every hand,
Through their great Redeemer’s might,
More than conquerors they stand.”
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
The Sermon Bible 1900 · Public Domain On v1 Exo 29:26-28
Exo 29:26-28
(with Num 15:18-21; Num 18:25-32)
Read full note →
The human race has for ever outgrown the Jewish religion; it was a most oppressive yoke. Its laborious ritual never was of any value beyond that of representing personal conditions. (1) As illustrating the state of the heart in those who truly offer themselves up to God, there is something impressive and beautiful in the ancient wave-offerings and heave-offerings. Waving is one of nature’s universal laws. The whole creation, with its myriads of planets, suns, and heavens, lives because it waves to and fro the central life. The life of God waves to and fro between our spirits and Him. (2) In prayer our souls are heaved up towards the eternal Soul of our souls. The heaving and expansion of the soul and body before God are really the heaving of His life and love within the soul. Nothing heaves up the soul like a perfect love. Our daily heave-offering is a labour that has a great reward. Our aspirations, our inner heavings and upliftings, are the works which will follow us into the eternal world. They will follow us by being actually constituent elements of our future body. (3) Some persons think it strange that we should be exhorted to hasten the coming of the kingdom of God. But all who have a thrilling expectation of it may be sure that the vital element of the new coming is waving in upon them, and that as they heave up their souls and expand with desire to draw down the heavenly fire they are unconsciously hastening the coming of the day of God.
J. Pulsford, Our Deathless Hope, p. 241.
References: Exo 29:38, Exo 29:39.—R. Eden, Sermons for Sundays: Festivals and Fasts, 1st series, p. 470. Exo 29:43.—Parker, vol. ii., p. 321; G. Matheson, Moments on the Mount, p. 34. 29, 30—Parker, vol. ii., p. 244.
The Sermon Bible, ed. William Robertson Nicoll (1888–1900) — public domain. Text from a community e-Sword module.
J. R. Dummelow 1909 · Public Domain On v1 The Consecration of the Priesthood
The Consecration of the Priesthood
Cp. Leviticus 8, 9. The form of consecration consists of four things, (1) ablution (Exo_29:4), (2) investiture with the holy garments (Exo_29:5-9), (3) anointing with holy oil (Exo_29:7), and (4) offering of sacrifices (Exo_29:10).
Read full note →
1. Without blemish] see on Exo_12:5.
2. Unleavened bread] see on Exo_12:8. Tempered] RV 'mingled.' Oil is a common ingredient of cakes in the East: see e.g. 1Ki_17:12, and cp. Lev_2:5, Lev_2:6.
4. Wash them with water] A symbolic action representing the need of inward purity in those who approach God. Washing is frequently enjoined as an act of ceremonial purification: see e.g. Exo_30:17-21; Lev_11:25; Lev_14:8; Lev_15:18, etc., and cp. Mar_7:3, Mar_7:4. The symbol is retained in Christian baptism: cp. 1Pe_3:21.
6. Holy crown] the golden plate with the sacred inscription: see Exo_28:36.
7. Anointing oil] This oil was specially prepared: see Exo_30:23-25, Anointing with oil is an act symbolising a special consecration to the service of God. Jacob anointed the stone at Beth-el with oil (Gen_28:18 cp. Exo_31:13; Exo_35:14), and the tabernacle and its furniture were also anointed (see Exo_30:26-29; Lev_8:10-11). Priests were consecrated by anointing (as here) and also kings (see 1Sa_10:1; 1Sa_16:13; 2Ki_11:12), who are accordingly called the 'Lord's anointed '(1Sa_26:11; 2Sa_1:14; Psa_2:2; Psa_89:38-39). The Hebrew word for 'anoint' is mashach, whence is derived the word Messiah, which is used figuratively to describe one who is consecrated by God for a special purpose: cp. e.g. Isa_45:1. In a unique sense it denotes the Messiah or Christ, the latter word being the Greek equivalent of the Hebrew term: see Isa_61:1; Luk_4:18. In NT. Christians are called the anointed of God, as having received the unction of the Holy Spirit: see 2Co_1:21; 1Jn_2:20, 1Jn_2:27.
10-37. The sacrifices of Consecration.
These signify the self-surrender to God of those on whose behalf they are presented, symbolised by the laying of the hands upon the head of the victim and its subsequent slaughter: see on Lev_1:4.
10. The bullock] is for a sin offering on behalf of Aaron and his sons. For the significance of this sacrifice see Lev_4:11, Lev_4:12. Cp. Lev_4:7. Upon the horns of the altar] see on Exo_27:2.
13. The internal fat, like the blood, is regarded as the seat of life, and must always be offered to God by burning upon the altar: see on Exo_23:18 and Lev_3:3. The caul that is above the liver] RV 'caul upon the liver,' is the fatty covering of that organ.
14. Shalt thou burn] see Lev_4:11-12, and on Lev_4:26.
15. One ram] one of the two already mentioned (Exo_29:1), to be a whole burnt offering. It is entirely consumed upon the altar: see on Leviticus 1.
17. Unto his pieces, and unto his head] RV 'with its pieces, and with its head.' The dismemberment of the victim is to secure its rapid consumption upon the altar.
18. A sweet savour] This phrase is frequently employed in connexion with sacrifices to indicate gracious acceptance on the part of God to whom they are offered: see e.g. Gen_8:21, and cp. Exo_5:21.
19. The other ram] called in Exo_29:22 the ram of consecration, lit. 'of filling (the hand).' See on Exo_28:41. Its blood is used to sprinkle Aaron and his sons and their garments; its most sacred parts are waved in their hands, and then burnt upon the altar; after which the flesh is boiled and eaten by them at a sacrificial feast. The ritual here resembles that of the peace offering, for which see on Leviticus 3.
20. This action symbolises the purificatioii and consecration of the bodily faculties to the service of God. A similar ceremony was performed at the cleansing of a leper: see Lev_14:14, Lev_14:17.
21. The head of Aaron is already anointed (Exo_29:7), so that this sprinkling with blood and oil may refer only to the garments of himself and his sons. It is uncertain whether any save the high priest was anointed upon the head. In Lev_4:3, Lev_4:5, Lev_4:16; 'the anointed priest' is the high priest (cp. Lev_21:10). On the other hand, Exo_28:41 enjoins the anointing of Aaron's sons, which, however, may refer to this second anointing.
22. The rump] RV rightly, 'the fat tail.' The tail of one species of the Syrian sheep is very long and broad, weighing sometimes from ten to fifteen pounds, and requiring to be supported on a little wheeled carriage. It is considered a great delicacy, its fat being used for cooking instead of butter.
23. The meal offering which usually accompanies a peace offering: see Lev_27:11-21.
24. Put all in the hands of Aaron] thus inducting him and his sons into the duties of their office. The 'waving' consisted in moving the offerings horizontally in the direction of the sanctuary, in token that they were first presented to God and then returned by Him to the officiating priests. This ceremony was performed at the presentation of a peace offering (Lev_7:28-34), of the first fruits of harvest (Lev_23:11-12), and of the two loaves at the Feast of Weeks (Lev_23:20), and also in connexion with the cleansing of a leper (Lev_14:12, Lev_14:24): see also on Num_8:21.
26. It shall be thy part] The law of the wave offering prescribes that the breast should be assigned to the officiating priest; on this occasion to Moses: see Lev_7:28-34. After their consecration the ceremony is performed by the priests, who receive the breast. and right shoulder as their portion. See Exo_29:27, Exo_29:28.
27. Heave offering] 'Heaving' and 'waving' seem to refer to the same ceremony of presenting the parts first to God.
29. Shall be his sons' after him] cp. Num_20:26. Here 'sons' is a general term signifying descendants. The priesthood was hereditary in the family of Aaron.
30. Shall put them on seven days] see on Exo_29:35.
31. The characteristic feature of the peace offering was the sacrificial meal partaken of by the offerers, expressive of their communion with God and one another: see on Leviticus 3. In the holy place] In the court before the door of the tent of meeting: see Lev_8:31.
33. Stranger] One not a priest, a layman: cp. Exo_30:33; Lev_22:10; Num_1:51; Num_3:10 : see also on Exo_12:19.
34. See on Exo_12:10.
35. The ceremony is to be repeated each day for seven days: cp. Lev_8:33, and for the fulfilment of the injunction, Lev_8:9.
36. When thou hast made] RV 'when thou makest,' or, rather, 'by thy making. 'The altar was consecrated by anointing: see Lev_8:10-11, and see on Lev_8:7.
37. Shall be holy] see on Lev_2:3.
38-42. The Daily Sacrifice. Every morning and evening a lamb is to be offered as a burnt offering on behalf of the whole community as an act of public worship: see on Leviticus 1. It is accompanied with a meal offering and a drink offering, which are sacrifices of thanksgiving. It was offered regularly from the time of its institution down to the destruction of Jerusalem, except for a short period (168-165 b.c.) during the wars of the Maccabees.
40. Tenth deal] tenth part of an ephah: see on Exo_16:16. A hin is about a gallon and a half.
41. Meat offering] RV 'meal offering': see Leviticus 2.
42. Tabernacle of the congregation] RV 'tent of meeting' see on Exo_25:22.
43. Sanctified by my glory] see Exo_40:34, and on Exo_3:2; Exo_16:10.
J. R. Dummelow, A Commentary on the Holy Bible (Macmillan, 1909) — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On vv1, 2, 4, 5, 9, 10, 33, 37 do unto them to hallow them
do unto them to hallow them
The priest type of consecration. (Cf. the temple type, 1Ki 8:1-11; 2Ch 5:4; 2Ch 5:14. The order in; Lev 8:1 to Lev 9:24; differs from the order here. In Leviticus the filling the hands precedes the sprinkling.
Read full note →
bullock, rams (See Scofield "Lev 1:3").
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Arno C. Gaebelein 1922 · Public Domain On v1 CHAPTER 29 The Consecration of the Priests
CHAPTER 29 The Consecration of the Priests
1. Aaron and his sons wash with water (Exo 29:1-4)
Read full note →
2. Aaron clothed (Exo 29:5-7)
3. The consecration (Exo 29:8-25)
4. The food of the priests (Exo 29:26-35)
5. God’s meeting place (Exo 29:36-46)
In Leviticus we find the record of their consecration, which is linked there with the offerings. Here it is only the instruction, while in Leviticus we find the act of the consecration. We touch upon it briefly; in Leviticus, we shall follow it a little closer. First they were washed with water. This is the type of the washing of regeneration. It stands for the new birth, which is by the water (the Word) and the Spirit (Joh 3:5). It is the one washing of which our Lord spoke to Peter (Joh 13:10). This puts all believers into the position of priests before God; we are a holy priesthood. But Aaron towers above his sons; we see him separated from them (verses 5-7). This is on account of typifying Christ. Aaron was washed with water like his sons because he was a sinner. It made him typically what Christ is essentially, that is, holy. The sons of Aaron represent Christians; all true believers are one with Christ as Aaron’s sons were. But Aaron was anointed alone before the blood was shed, besides wearing already his priestly garments. In this he is a very striking type of our Lord. He was anointed with the oil, the Holy Spirit, in virtue of what He is in Himself.
Notice the sacrifices brought. First, Aaron and his sons put their hands upon the head of the bullock, which was then slain. The blood was put upon the horns of the altar, and then all the blood was poured at the base of the altar. It was a sin offering. Then there were two rams. The first one was for a burnt offering. The significance of these different offerings we shall examine in the book of Leviticus. The blood of the second ram was put upon the tip of the right ear, the thumb of the right hand, and the great toe of the right foot of Aaron and his sons. The ram was killed after they had laid their hands upon his head. Then the blood and the anointing oil was sprinkled upon them and their garments. This was the consecration proper. It tells us how they were set apart completely. Thus in redemption we are set apart to be a holy priesthood, to have our ears open to hear His voice and receive from Him, the hand set apart to act for Him, and the foot to walk with Him. In all this we see Christ and ourselves linked by grace with Him, as Aaron’s sons were so fully identified with Aaron.
Then there was the wave offering put into the hands of Aaron and his sons, and what this wave offering was is learned from verses 22, 23. It all expresses Christ, and is a sweet savor. The breast and the left shoulder of the ram of consecration (Exo 29:22), as well as all else which had not been offered to God, belonged to the priests. This tells of practical enjoyment of the love of Christ (the breast) and the enjoyment of His strength (the shoulder) who bears us up. It was eaten in the holy place, and the unleavened bread had to be used.
In Exo 29:33 we find the English word “atonement” for the first time. The Hebrew word is kaphar, to cover. Of this likewise we shall have more to say when we read the book of Leviticus.
In the concluding section of this chapter we read God’s promises, “where I will meet you and speak there unto thee;” “I will meet with the children of Israel ;” “I will dwell among the children of Israel .” The meeting place is the burnt offering altar. The daily offerings make known what the work of Christ is to God. And that is the place of the blessing.
Arno C. Gaebelein, The Annotated Bible (1913–1922) — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On vv1, 31, 38 Order of Consecration
Order of Consecration
v. 1. And this is the thing that thou shalt do unto them to hallow them, to minister unto Me in the priest’s office; this was the order of consecration which was to be in force for all times in the Jewish Church: Take one young bullock and two rams without blemish, free from sickness and any physical defects,
Read full note →
v. 2. and unleavened bread, and cakes unleavened, tempered with oil, olive-oil being mixed in when the dough was prepared, and wafers unleavened, very thin, cracker like sacrificial cakes, anointed with oil; of wheaten flour shalt thou make them, a specification which should be noted very carefully.
v. 3. And thou shalt put them into one basket, and bring them in the basket, with the bullock and the two rams, the meal-offering, or bloodless offering, being represented as well as the burnt offering.
v. 4. And Aaron and his sons thou shalt bring unto the door of the Tabernacle of the Congregation, apparently inside the entrance of the court, and shalt wash them with water, the external cleansing symbolizing the inner purification; for only he that is hallowed inwardly is fit for holy service.
v. 5. And thou shalt take the garments, which the Lord had described in detail Exodus 28, and put upon Aaron the coat, the long robe of white byssus, and the robe of the ephod, the hyacinth-colored garment that reached to the knees, and the ephod, and the breastplate, and gird him with the curious girdle of the ephod;
v. 6. and thou shalt put the miter upon his head, and put the holy crown, the diadem of holiness inscribed to the Lord, upon the miter, Exo 28:36.
v. 7. Then shalt thou take the anointing oil, and pour it upon his head, and anoint him, this form of induction into office being used not only in the case of the high priest, but also in that of prophets and kings. The oil was a symbol of the Holy Spirit, who alone is able to sanctify man and prepare him properly for the service of the Sanctuary.
v. 8. And thou shalt bring his sons, and put coats upon them, the characteristic white byssus garments of the common priests.
v. 9. And thou shalt gird them with girdles, Aaron and his sons; for in this one article of dress the likeness between the ordinary priests and the high priest was shown, both classes using an embroidered girdle wrought in the four colors of the Sanctuary, and put the bonnets on them, bind the miter on Aaron and the caps on his sons. And the priest’s office shall be theirs for a perpetual statute. And thou shalt consecrate Aaron and his sons, literally, fill their hands, invest them with the dignity and the obligations of their office.
v. 10. And thou shalt cause a bullock, the sacrificial animal mentioned above, to be brought before the Tabernacle of the Congregation; and Aaron and his sons shall put their hands upon the head of the bullock, in a gesture symbolizing the transfer of their own sins and guilt to the sacrificial animal, for, indeed, it was necessary that their own sins be expiated before they could offer sacrifice for the sins of the people.
v. 11. And thou shalt kill the bullock before the Lord, by the door of the Tabernacle of the Congregation, inside the entrance of the court.
v. 12. And thou shalt take of the blood of the bullock, and put it upon the horns of the altar with thy finger, smear it upon these peculiar projections of the large altar before the Holy Place, and pour all the blood beside the bottom of the altar, the blood of the animal thus offered to the Lord taking, in a symbolic manner, the place of the sinner’s blood.
v. 13. And thou shalt take all the fat that covereth the inwards, that is found in the abdominal cavity, and the caul that is above the liver, the fatty gathering between the liver and the duodenum, and the two kidneys, and the fat that is upon them, and burn them upon the altar, the rich bloom of life falling to Jehovah as His part.
v. 14. But the flesh of the bullock, and his skin, and his dung shalt thou burn with fire without the camp; it is a sin-offering; the complete destruction probably represented the sinner’s complete break with his past life.
v. 15. Thou shalt also take one ram; and Aaron and his sons shall put their hands upon the head of the ram, as in the case of the bullock, v. 10.
v. 16. And thou shalt slay the ram, and thou shalt take his blood, and sprinkle it round about upon the altar, as a token of complete surrender to the Lord.
v. 17. And thou shalt cut the ram in pieces, dissect it according to the rules of the craft, and wash the inwards of him and his legs, that is, the thighs, and put them unto his pieces, and unto his head, the head forming the center of the pile.
v. 18. And thou shalt burn the whole ram upon the altar, after the removal of the skin and the unclean parts; it is a burnt offering unto the Lord; it is a sweet savor, an offering made by fire unto the Lord. An odor of pleasantness was this fire-offering unto Jehovah, because it signified that the priests were dedicating themselves with body and soul to the service of the Lord.
v. 19. And thou shalt take the other ram; and Aaron and his sons shall put their hands upon the head of the ram, as before.
v. 20. Then shalt thou kill the ram, and take of his blood, and put it upon the tip of the right ear of Aaron and upon the tip of the right ear of his sons, that is, upon the ear-lap, next to the opening, and upon the thumb of their right hand and upon the great toe of their right foot, the gestures conveying the duties of obedience, of willing work, and of a walk according to the precepts of God’s holy Law, and sprinkle the blood upon the altar round about.
v. 21. And thou shalt take of the blood that is upon the altar, and of the anointing oil, and sprinkle it upon Aaron, and upon his garments, and upon his sons, and upon the garments of his sons with him; and he shall be hallowed, and his garments, and his sons, and his sons’ garments with him.
v. 22. Also thou shalt take of the ram the fat and the rump, the heavy tail of fat which is a characteristic of the sheep referred to, and the fat that covereth the inwards, the fat of the abdominal net, and the caul above the liver, and the two kidneys, and the fat that is upon them, and the right shoulder, "these parts representing the vigor of life, its comfort, and its conscientiousness," and the shoulder-piece being included here, though it otherwise belonged to the priests, for a special reason; for it is a ram of consecration. The priests here voluntarily returned to Jehovah a part of the emoluments belonging to them.
v. 23. And one loaf of bread and one cake of oiled bread and one wafer out of the basket of the unleavened bread that is before the Lord, vv. 2 and 3; Lev 8:26;
v. 24. and thou shalt put all in the hands of Aaron and in the hands of his sons, and shalt wave them for a wave-offering before the Lord, moving them up and down, and back and forth, in token of their voluntary surrender to the Lord.
v. 25. And thou, Moses, shalt receive them of their hands, the gifts of Israel and of Israel’s priests, and burn them upon the altar for a burnt offering, for a sweet savor before the Lord; it is an offering made by fire unto the Lord, this sacrifice indicating an important part of the priests’ work.
v. 26. And thou shalt take the breast of the ram of Aaron’s consecration, of the sacrifice of fullness, and wave it for a wave-offering before the Lord; and it shall be thy part, as the prince and leader of the people.
v. 27. And thou shalt sanctify the breast of the wave-offering, and the shoulder of the heave-offering, the former being merely moved back and forth in the gesture of giving, while the latter was also lifted up high to indicate the willing surrender to Jehovah, which is waved, and which is heaved up, of the ram of the consecration, even of that which is for Aaron, and of that which is for his sons; for it seems that all the rest of the body went with the thigh, as the priests’ part.
v. 28. And it shall be Aaron’s and his sons’ by a statute forever from the children of Israel; for it is an heave-offering; and it shall be an heave-offering from the children of Israel of the sacrifice of their peace-offerings, even their heave-offering unto the Lord. These parts were taken from the peace-offerings and the heave-offerings of the children of Israel, lifted off to be given to the priests. This signified in general that the priests were to be nourished from the sacrifices of Israel, even as the Lord has now ordained that they who preach the Gospel should live of the Gospel.
v. 29. And the holy garments of Aaron shall be his sons’ after him, to be anointed therein, and to be consecrated in them, the office of high priest being hereditary in Aaron’s family.
v. 30. And that son that is priest in his stead shall put them on seven days, just as it was done in the consecration of Aaron, Lev 8:35, when he cometh into the Tabernacle of the Congregation to minister in the Holy Place. Aaron was a type of the true High Priest, Jesus Christ, who was anointed with the Holy Ghost without measure, as the true Mediator between God and sinful mankind. The sons of Aaron are types of the believers of the New Testament, who have been made priests before God and the Father and serve Him in holiness and righteousness, as it pleases Him.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv1, 3, 5, 8, 10, 12, 15, 19, 21, 22, 24, 26, 29, 31, 35, 38, 40, 41, 43, 45 The word "now" marks a change in topic from…
Now
The word "now" marks a change in topic from garments for priests to consecrating priests.
Read full note →
you must do
Here "you" refers to Moses.
to set them apart
"to set apart Aaron and his sons"
serve me
Here "me" refers to Yahweh.
one young bull
a male cow
Also take wafers without yeast rubbed with oil
This can be stated in active form. AT: "Also take wafers without yeast and rub them with oil" (See: Active or Passive)
bread ... cakes ... wafers
These are different kinds of food made from flour.
translationWords
set apart
servant
priest
ewe
bread
yeast
oil
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv1, 4, 7, 9, 10, 13, 14, 15, 18, 19, 20, 30, 31, 32, 33, 37, 38, 42, 46 29:1-37 Moses was required to consecrate (or sanctify) Aaron…
29:1-37 Moses was required to consecrate (or sanctify) Aaron and his sons to serve the Lord. This emphasis on making the priests holy is found throughout the ceremonies (29:6, 21, 28, 29, 34, 36, 37). They were set apart not merely for service, but to serve a God whose nature is utterly different from that of fallen, sinful humans. The report of how these instructions were carried out is found in Lev 8.
29:1 with no defects: The same word is translated “blameless” and “perfect” in reference to human and divine behavior (e.g., Gen 17:1; Ps 18:30, 32). The sacrifice is representative of God’s own character and the character he seeks in humans.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.