Exodus 29

Ex 29:1-35.

CONSECRATING THE

PRIESTS AND THE

ALTAR.

1. hallow them, to minister unto me in the priest's office--The

act of inaugurating the priests was accompanied by ceremonial

solemnities well calculated not only to lead the people to entertain

exalted views of the office, but to impress those functionaries

themselves with a profound sense of its magnitude and importance. In

short, they were taught to know that the service was for them as well

as for the people; and every time they engaged in a new performance of

their duties, they were reminded of their personal interest in the

worship, by being obliged to offer for themselves, before they were

qualified to offer as the representatives of the people.

this is the thing that thou shalt do--Steps are taken at the

beginning of a society, which would not be repeated when the social

machine was in full motion; and Moses, at the opening of the

tabernacle, was employed to discharge functions which in later periods

would have been regarded as sacrilege and punished with instant death.

But he acted under the special directions of God.

4-9. 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;

2Co 7:1;

1Pe 3:21).

In like manner, the investiture with the holy garments signified their

being clothed with righteousness

(Re 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

(Le 10:7;

Ps 45:7;

Isa 61:1;

1Jo 2:27),

and as he was officially a type of Christ

(Heb 7:26;

Joh 3:34;

also

Mt 3:16; 11:29).

10-22. And thou shalt cause a bullock to be brought before the

tabernacle--This part of the ceremonial consisted of three

sacrifices: (1) The sacrifice of a bullock, as a sin offering; and in

rendering it, the priest was directed to put his hand upon the head of

his sacrifice, expressing by that act a consciousness of personal

guilt, and a wish that it might be accepted as a vicarious

satisfaction. (2) The sacrifice of a ram as a burnt offering

(Ex 29:15-18).

The ram was to be wholly burnt, in token of the priest's dedication of

himself to God and His service. The sin offering was first to be

presented, and then the burnt offering; for until guilt be

removed, no acceptable service can be performed. (3) There was to be a

peace offering, called "the ram of consecration"

(Ex 29:19-22).

And there was a marked peculiarity in the manner in which this other

ram was to be disposed of. The former was for the glory of God--this

was for the comfort of the priest himself; and as a sign of a mutual

covenant being ratified, the blood of the sacrifice was divided--part

sprinkled on the altar round about, and part upon the persons and

garments of the priests. Nay, the blood was, by a singular act,

directed to be put upon the extremities of the body, thereby signifying

that the benefits of the atonement would be applied to the whole nature

of man. Moreover, the flesh of this sacrifice was to be divided, as it

were, between God and the priest--part of it to be put into his hand to

be waved up and down, in token of its being offered to God, and then it

was to be burnt upon the altar; the other part was to be eaten by the

priests at the door of the tabernacle--that feast being a symbol of

communion or fellowship with God. These ceremonies, performed in the

order described, showed the qualifications necessary for the priests.

(See

Heb 7:26, 27; 10:14).

35. seven days shalt thou consecrate them--The renewal of these

ceremonies on the return of every day in the seven, with the

intervention of a Sabbath, was a wise preparatory arrangement, in order

to afford a sufficient interval for calm and devout reflection

(Heb 9:1; 10:1).

Ex 29:36, 37.

CONSECRATION OF THE

ALTAR.

36. and thou shalt cleanse the altar--The phrase, "when thou

hast made an atonement for it," should be, upon it; and the

purport of the direction is, that during all the time they were engaged

as above from day to day in offering the appointed sacrifices, the

greatest care was to be taken to keep the altar properly cleansed--to

remove the ashes, and sprinkle it with the prescribed unction that, at

the conclusion of the whole ceremonial, the altar itself should be

consecrated as much as the ministers who were to officiate at it

(Mt 23:19).

It was thenceforth associated with the services of religion.

Ex 29:38-46.

INSTITUTION OF

DAILY

SERVICE.

38. two lambs of the first year day by day continually--The

sacred preliminaries being completed, Moses was instructed in the end

or design to which these preparations were subservient, namely, the

worship of God; and hence the institution of the morning and evening

sacrifice. The institution was so imperative, that in no circumstances

was this daily oblation to be dispensed with; and the due observance of

it would secure the oft-promised grace and blessing of their heavenly

King.