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Exodus Chapter
Twenty-nine
New King James Version
(NKJV)
INTRODUCTION TO
EXODUS 29
This chapter gives an
account of the form and order of the consecration of Aaron and his sons to the
priestly office; preparatory to which Moses is ordered to take a young bullock
two rams
bread
cakes
and wafers unleavened
and bring them and Aaron and his
sons to the door of the congregation
where the ceremony was to be publicly
performed
and which began with washing them
Exodus 29:1 and
then proceeded by putting on the priestly garments directed to be made in the
preceding chapter
first on Aaron
who also was anointed
Exodus 29:5 and then
upon his sons
Exodus 29:8 after
which the bullock and the two rams were to be slain
and orders are given what
was to be done with their blood
and the several parts of them
as well as with
the cakes and wafers
Exodus 29:10 and
directions are given to make these wave and heave offerings
Exodus 29:24 and
that the garments of Aaron's should be his son's that succeeded him
Exodus 29:29
and
that the flesh of the ram of consecration with the bread should be eaten by
Aaron and his sons and no other
Exodus 29:31
the
altar also where they were to officiate was to be cleansed
sanctified
and an
atonement made for it
Exodus 29:36 after
which two lambs every day
morning and evening
were to be offered on it in all
succeeding generations
Exodus 29:38
and
the chapter is closed with a promise that the Lord would meet with the children
of Israel at the door of the tabernacle of the congregation
and would sanctify
the tabernacle
and dwell among them
and be their God
Exodus 29:43.
Exodus 29:1 “And
this is what you shall do to them to hallow them for ministering to Me as
priests: Take one young bull and two rams without blemish
YLT 1`And this [is] the thing which thou dost to
them
to hallow them
for being priests to Me: Take one bullock
a son of the
herd
and two rams
perfect ones
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:
take one young
bullock
and two rams without blemish; a young bullock was an
heifer of three years old
according to KimchiF20Comment. in Psal.
lxix. 32.
and such an one was used in sacrifice in former times
see Genesis 15:9 though
MaimonidesF21Hilchot Zebachim
c. 1. sect. 14. says it was one of
two years
and so AbendanaF23Not. in Miclol Yophi in loc.
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.
Exodus 29:2 2 and
unleavened bread
unleavened cakes mixed with oil
and unleavened wafers
anointed with oil (you shall make them of wheat flour).
YLT 2and bread unleavened
and cakes unleavened
anointed with oil
of fine wheaten flour thou dost make them
And unleavened
bread
.... Such as used to be eaten at the time of the passover
and
this being distinguished from cakes and wafers
after mentioned
shows that
this was bread of a larger size
a loaf or loaves of bread
see Exodus 29:3.
and cakes
unleavened
tempered with oil; these were made of flour mixed with oil
but without leaven
and were a lesser and thinner sort of bread than the
former:
and wafers
unleavened
anointed with oil; with oil olive
the best of oil
as the
Targum of Jonathan
and so Aben Ezra; these were a thinner sort of bread still
somewhat like our pancakes; and they were anointed with oil after the baking of
them
and in the form of the Greek χ
"chi"
as Jarchi says
or of a St. Andrew's or Burgundian cross:
of wheaten
flour shall thou make them; of the finest of the wheat
for these were
to be the food of Aaron and his sons
who were now to be invested with an high
and honourable office
and were to live according to the dignity of it; and
these being all unleavened
may denote that sincerity
simplicity
and
integrity that ought to be found in them
in the discharge of their office
and
which were in Christ in full perfection; as well as soundness in doctrine
life
and manners
being free from all leaven of false doctrine
hypocrisy
and
malice; and likewise what is expected of the same kind in all the saints
who
under the Gospel dispensation
are all of them priests unto God
and whose food
is the finest of the wheat
Christ the bread of life.
Exodus 29:3 3 You
shall put them in one basket and bring them in the basket
with the bull and
the two rams.
YLT 3and thou hast put them on one basket
and
hast brought them near in the basket
also the bullock and the two rams.
And thou shalt
put them into one basket
.... The unleavened bread
cakes and wafers; this basket may be
an emblem of the Gospel and the ministration of it
in which Christ the bread
of life is carried
and ministered to his people:
and bring them
in the basket
with the bullock and the two rams; not that the bullock and
the rams were to be brought in the basket along with the bread
cakes
and
wafers; but at the same time that they were brought to the door of the
tabernacle of the congregation
these were to be brought
led
or drove to the
altar
in order to be slain and sacrificed.
Exodus 29:4 4 “And
Aaron and his sons you shall bring to the door of the tabernacle of meeting
and you shall wash them with water.
YLT 4`And Aaron and his sons thou dost bring near
unto the opening of the tent of meeting
and hast bathed them with water;
And Aaron and
his sons thou shalt bring unto the door of the tabernacle of the congregation
.... That is
order and direct them to come thither; for it cannot be thought he was to carry
them in his arms or on his shoulders
or have them thither by force
whether
they would or not; but he was to declare to them that it was the will of the
Lord they should appear there:
and shalt wash
them with water; out of the laver after mentioned
which stood between the door
of the tabernacle of the congregation and the altar: the Targum of Jonathan
says
this washing was performed in forty seahs of living or spring water
which was sufficient for the immersion of the whole body
which it is highly
probable was the case; and so Jarchi interprets it of the dipping of the whole
body
and which seems to have been necessary
upon their entrance on their
office
to denote their complete purity and holiness
though afterwards
when
they entered on service
they only washed their hands and feet
see Exodus 30:18 to
which our Lord seems to allude
John 13:10 this
washing shows what purity and holiness were necessary to the priests of the
Lord
and that they ought to be clean that bear the vessels of his house
or
minister in his sanctuary
and which were in Christ in their full perfection;
and such an high priest became us
who is holy
harmless
and undefiled
and so
could offer himself without spot
and was a fit person to take away sin by
sacrifice
and to be an advocate for his people: this may also point at his
baptism
which he submitted to before he entered on his office in a public
manner
and which was performed by immersion; and in this way ought all his
priests
his saints
to be washed
as well as with the washing of regeneration
and with the blood of Christ; and which is necessary to their officiating as
priests
or drawing nigh to God
and requisite to their communion with God and
Christ.
Exodus 29:5 5 Then
you shall take the garments
put the tunic on Aaron
and the robe of the ephod
the ephod
and the breastplate
and gird him with the intricately woven band of
the ephod.
YLT 5and thou hast taken the garments
and hast
clothed Aaron with the coat
and the upper robe of the ephod
and the ephod
and the breastplate
and hast girded him with the girdle of the ephod
And thou shall
take the garments
.... The priestly garments before ordered to be made
and when
made:
and put upon
Aaron the coat: the broidered coat
the coat of fine linen
which was put on
first and was next to his flesh
for all these garments were put on in the
order in which they are here placed:
and the robe of
the ephod: which was all of blue
and had pomegranates and golden bells at
the hem of it; this was put over the broidered coat:
and the ephod; which was
made of gold
blue
purple
scarlet
and fine twined linen: this was a short
garment put over the robe of the ephod:
and the
breastplate; with the Urim and Thummim in it
or the twelve precious stones
on which were engraven the names of the twelve tribes of Israel
which hung
down over the breast by wreathen chains of gold
from the shoulder pieces of
the ephod:
and gird him
with the curious girdle of the ephod; which was made of the
same material and after the same manner as the ephod itself
and which girt all
his garments tight and close to him; the significance of these has been
observed already; and unless thus clothed he could not minister in his office
and these he had only on while ministering in it: no mention is made of the
breeches
because these were doubtless to be put on by the high priest himself
in a private manner before he came there; whereas all these garments were put
on him publicly at the door of the tabernacle of the congregation
where it would
not have been so seemly and decent to put on the other.
Exodus 29:6 6 You
shall put the turban on his head
and put the holy crown on the turban.
YLT 6and hast set the mitre on his head
and hast
put the holy crown on the mitre
And thou shall
put the mitre upon his head
.... Which was made of linen
and was a wrap
of linen about his head in the form of a turban:
and put the
holy crown upon the mitre; the holy crown was a plate of gold which
had these words
"holiness to the Lord"
engraven on it; and so says
the Targum of Jonathan
"on which the holy name was engraven;'the mitre was
upon the top of his head
this in the forefront of that; it was upon Aaron's
forehead
and reached from ear to ear
and was fastened behind with a blue
lace; this was like a crown or a diadem
and denotes the honour and dignity of
the priestly office: Christ is a priest on his throne
and his saints are a
royal priesthood
even kings as well as priests unto God.
Exodus 29:7 7 And
you shall take the anointing oil
pour it on his head
and anoint him.
YLT 7and hast taken the anointing oil
and hast
poured [it] on his head
and hast anointed him.
Then thou shall
take the anointing oil
After ordered to be made of principal spices
myrrh
cinnamon
calamus
cassia
and oil olive
Exodus 30:23.
and pour it
upon his head
and anoint him; this was done
according to Jarchi
in the
form of the letter "chi" as before; the oil was put upon his head and
between his eyebrows
and he joined them with his finger: Aben Ezra thinks this
was done before the mitre was put upon his head
for upon the head was the oil
only poured; but Nachmanides was of opinion that the mitre was so folded about
the head that the middle of the head was open
and upon that the oil was
poured; and so the Talmudists sayF24T. Bab. Zebachim
fol. 19. 1.
that his (the high priest's) hair was seen between the plate of gold and the
mitre; but however this was
it seems plain from the text that this anointing
was after the mitre was put on
and the priest habited with all his garments;
and it is also as clear a case
that the ointment was poured on his head
which
ran down to his beard
Psalm 133:2
and I
see no difficulty in supposing that the mitre and crown might be taken off
again while the ceremony of anointing was performed. This unction denotes the
investiture of Christ with his office in eternity
who is said to be anointed
so early
Proverbs 8:22
and
the donation of the Spirit to him in time
without measure; with which he is
said to be anointed
both at his incarnation and at his baptism
and also at
his ascension to heaven
and hence comes the name of the Messiah
which
signifies anointed; and so his people
his priests
are anointed of God
with
an unction from him
with the oil of grace
with the graces of the Spirit
which is necessary for their instruction
for the presentation of themselves to
as an holy sacrifice
and to make them meet for the heavenly glory.
Exodus 29:8 8 Then
you shall bring his sons and put tunics on them.
YLT 8`And his sons thou dost bring near
and hast
clothed them [with] coats
And thou shalt
bring his sons
.... Order the sons of Aaron to come to the same place where he
was:
and put coats
upon them: such as were ordered to be made for them
Exodus 28:40.
Exodus 29:9 9 And
you shall gird them with sashes
Aaron and his sons
and put the hats on them.
The priesthood shall be theirs for a perpetual statute. So you shall consecrate
Aaron and his sons.
YLT 9and hast girded them [with] a girdle (Aaron
and his sons)
and hast bound on them bonnets; and the priesthood hath been
theirs by a statute age-during
and thou hast consecrated the hand of Aaron
and the hand of his sons
And thou shalt
gird them with girdles (Aaron and his sons)
.... Aaron with the
girdle of the ephod
and with the girdle of needlework
and his sons with
common girdles made for them; all which showed what strength
diligence
and
expedition were necessary for the discharge of their office:
and put the
bonnets on them; upon their heads
which differed only from the high priest's
mitre in the manner of rolling or wrapping
as has been observed on Exodus 28:39
and the
priest's office shall be theirs for a perpetual statute; that is
shall descend from father to son in Aaron's family throughout all generations
until the Messiah should come; who would be a priest of another order
and put
an end to the Aaronic priesthood
by fulfilling what that was a type of
and so
abolishing it:
and thou shall
consecrate Aaron and his sons; or "fill the hand of them"; that
is
with sacrifices to offer for themselves and others; see Gill on Exodus 28:41. The
Targums of Onkelos and Jonathan are
"shall offer the offering of Aaron
and the offering of his sons
'of which there is an after account
and was one
part of their consecration.
Exodus 29:10 10 “You
shall also have the bull brought before the tabernacle of meeting
and Aaron
and his sons shall put their hands on the head of the bull.
YLT 10and hast brought near the bullock before the
tent of meeting
and Aaron hath laid -- his sons also -- their hands on the
head of the bullock.
And thou shalt
cause a bullock to be brought before the tabernacle of the congregation
.... The same
or of the same kind he was ordered to take
Exodus 29:1
and
here the place is expressed where it was to be taken
and what was to be done
with it:
and Aaron and
his sons shall put their hands upon the head of the bullock; not Aaron
first alone
and then his sons
as some have thought
Aben Ezra makes mention
of; but
as he says
both together
not one before another; declaring it to be
their sacrifice
a vicarious one
one in their room and stead
signifying that
they deserved to die as that creature would; and by this act putting
as it
were
their sins and transgressions upon it
see Leviticus 16:21 and
which was an emblem of the imputation of sin to Christ
and laying upon him the
iniquities of us all.
Exodus 29:11 11 Then you shall kill the
bull before the Lord
by the door of the tabernacle of meeting.
YLT 11`And thou hast slaughtered the bullock before
Jehovah
at the opening of the tent of meeting
And thou shalt
kill the bullock before the Lord
.... That is
Moses is
ordered to do it
who now officiated as a priest
"pro tempore"
Aaron
and his sons not being yet completely invested with that office
or thoroughly
consecrated to it; of which consecration this sacrifice was a part
and
therefore could not with propriety be concerned in killing their own sacrifice;
for that purpose
Moses therefore did it
and he did it "before the
Lord"; Jehovah the Son gave him those orders to do it before Jehovah the
Father
in his presence
as an offering to him
and for his acceptance. And the
ark
as Aben Ezra observes
was in the middle westward
and right against it
was the altar of incense
and opposite that the altar of burnt offering:
by the door of
the tabernacle of the congregation; that is
as Jarchi
interprets it
in the court of the tabernacle before the door; not by the door
by which they entered in to the court of the tabernacle; but in the court
before the door that leads in to the holy at some distance from which stood the
altar of burnt offering
where this bullock was slain and sacrificed: all this
may denote the public manner in which Christ
the antitype
suffered in the
presence of the Lord
with his knowledge and will
and before the people of
Israel.
Exodus 29:12 12 You
shall take some of the blood of the bull and put it on the horns
of the altar with your finger
and pour all the blood beside the base of the
altar.
YLT 12and hast taken of the blood of the bullock
and hast put [it] on the horns of the altar with thy finger
and all the blood
thou dost pour out at the foundation of the altar;
And thou shalt
take the blood of the bullock
.... Being slain
and its blood received
into a basin:
and put it upon
the horns of the altar with thy finger; not sprinkle it with
hyssop
as was done in some cases
but put on with the finger dipped into the
blood in the basin; as the horns of the altar were the place where the
sacrifice was bound
as some think
or however where persons in distress fled
for refuge
and laid hold on
it may figure the blood of Christ
being
effectual to the cleansing of their souls
and the remission of their sins
through the application of it to them by the Spirit of God:
and pour all
the blood beside at the bottom of the altar; the rest of the blood
not put upon the horns of the altar
all that was left of it. Jarchi says
there was a receptacle (for it) that protruded from around the altar
about a
cubit from the ground; and here it was that the blood was poured.
Exodus 29:13 13 And
you shall take all the fat that covers the entrails
the fatty lobe attached
to the liver
and the two kidneys and the fat that is on them
and burn them
on the altar.
YLT 13and thou hast taken all the fat which is
covering the inwards
and the redundance on the liver
and the two kidneys
and
the fat which [is] on them
and hast made perfume on the altar;
And thou shalt
take all the fat that covereth the inwards
.... That covered the
skin or caul
in which the bowels are contained
called the
"omentum"
which generally has a pretty deal of fat upon it:
and the caul
that is above the liver; which seems to design the diaphragm or midriff; but the
Septuagint renders it
"the lobe of the liver"; and Ben Melech says
it is to be interpreted with the liver
for he says he took a little of the
liver with the caul:
and the two
kidneys
and the fat that is upon them
and burn them upon the altar; the Targum of
Jonathan is
lay them in order on the altar; it is not easy to say
since fat
is taken both in a good and bad sense
what is designed by the burning of it:
as fat often designs the best
it being burned on the altar may signify that
the best is to be given to the Lord
and we are to honour him with the best
things we have
which should be devoted to his service; or as fat renders
insensible
and stupefies and makes men heavy
and inclines to a carnal and
vicious disposition
and the inward parts and reins being the seat of carnal
desires
affections
and lusts; it may denote that the inward part of man is
very wickedness
and that the inward corruptions of nature
and the carnal
affections and fleshly lusts
are to be mortified and destroyed
at least the
power of them to be subdued and restrained.
Exodus 29:14 14 But
the flesh of the bull
with its skin and its offal
you shall burn with fire
outside the camp. It is a sin offering.
YLT 14and the flesh of the bullock
and his skin
and his dung
thou dost burn with fire at the outside of the camp; it [is] a
sin-offering.
But the flesh
of the bullock
and his skin
and his dung
.... The several parts
and members of him
head
legs
feet
&c. and the skin taken off of him
and the dung that comes from him. Aben Ezra observes
that the flesh
comprehends the head and the pieces
and may be interpreted in a way of
conjecture
that he washed it
and afterwards burnt it; all representing a
whole Christ under all his painful sufferings
and the shame and reproach he
underwent in them:
shalt thou burn
with fire without the camp; so Christ
the antitype
suffered without
the gates of Jerusalem a most painful and shameful death
despised and
reproached by men
and the wrath of God like fire poured out upon him: the
apostle seems to refer to this
Hebrews 13:11
it is a sin
offering; in order to make atonement for the sins of Aaron and his sons;
for the law made men priests that had infirmity
and needed offerings and
sacrifices for their own sins
which shows the imperfection of the Aaronic
priesthood.
Exodus 29:15 15 “You
shall also take one ram
and Aaron and his sons shall put their hands on the
head of the ram;
YLT 15`And the one ram thou dost take
and Aaron
and his sons have laid their hands on the head of the ram
Thou shalt also
take one ram
.... One of the two he was bid to take
Exodus 29:1
and Aaron and
his sons shall put their hands upon the head of the ram; confessing
their sins
acknowledging their guilt
and by this act transferring the same to
the ram
which was to be a burnt offering
and was typical of the imputation of
sin to Christ
as before observed.
Exodus 29:16 16 and
you shall kill the ram
and you shall take its blood and sprinkle it all
around on the altar.
YLT 16and thou hast slaughtered the ram
and hast
taken its blood
and hast sprinkled [it] on the altar round about
And thou shalt
slay the ram
.... As he was ordered to slay the bullock
acting in this as a
priest
as in that:
and thou shall
take his blood
and sprinkle it round about upon the altar; the blood
being received into a basin
it was not to be put upon the altar with the
finger
as the blood of the bullock
but was to be sprinkled probably with a
bunch of hyssop
round about upon the altar
on the top and sides: as the deity
of Christ is the altar which sanctifies every gift
this may signify that his
blood has its virtue and efficacy from that
to make atonement for the sins of
men
and to cleanse them from them.
Exodus 29:17 17 Then
you shall cut the ram in pieces
wash its entrails and its legs
and put them
with its pieces and with its head.
YLT 17and the ram thou dost cut into its pieces
and hast washed its inwards
and its legs
and hast put [them] on its pieces
and on its head;
And thou shalt
cut the ram in pieces
.... For the better convenience of laying it upon the wood on the
altar
that it might be burnt; for it was to be a whole burnt offering:
and wash the
inwards of him
and his legs; denoting the purity of the sacrifice of
Christ
and that when his people give up themselves to God as a whole burnt
offering
in the flames of love and zeal
their affections should be pure and
sincere:
and put them
unto his pieces
and unto his head; lay them together
so
that they might be entirely consumed at once; signifying that Christ was both
in soul and body an offering and a sacrifice of a sweet smelling savour to God;
zeal for the honour of whose house
and the glory of his name
ate him up
as
well as the fire of divine wrath; and so our whole souls
bodies and spirits
should be presented to the Lord as a holy
living
and acceptable sacrifice to
him
which is more strongly suggested in the next verse.
Exodus 29:18 18 And
you shall burn the whole ram on the altar. It is a burnt offering to the
Lord; it is
a sweet aroma
an offering made by fire to the Lord.
YLT 18and thou hast made perfume with the whole ram
on the altar. It [is] a burnt-offering to Jehovah
a sweet fragrance; a
fire-offering it [is] to Jehovah.
And thou shalt
burn the whole ram upon the altar
.... For which reason his
head
his pieces
his inwards
and his legs
were to be put together
and laid
in order upon the altar:
it is a burnt
offering unto the Lord; offered up to him
and accepted by him
as follows:
it is a sweet
savour; or "a smell of rest"F25ריח
ניחוח "odor quietis"
Montanus
Fagius
Vatablus
Cartwright
Piscator.
in which God acquiesces
and rests
and takes
delight and pleasure; it is
as the Septuagint version:
for a smell of
sweet savour
or a sweet smelling savour; which phrase the apostle makes use
of
and applies to the sacrifice of Christ
Ephesians 5:2
an offering
made by fire unto the Lord; which being consumed by fire ascended
upwards to the Lord
and became acceptable to him
as the sacrifice of his own
Son
in his fiery sufferings and death
was unto him.
Exodus 29:19 19 “You
shall also take the other ram
and Aaron and his sons shall put their hands on
the head of the ram.
YLT 19`And thou hast taken the second ram
and
Aaron hath laid -- his sons also -- their hands on the head of the ram
And thou shall
take the other ram
.... The other of the two that was left
Exodus 29:1
and Aaron and
his sons shall put their hands on the head of the ram
as they were
to do
and did
upon the head of the other; See Gill on Exodus 29:15.
Exodus 29:20 20 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
on the
thumb of their right hand and on the big toe of their right foot
and sprinkle
the blood all around on the altar.
YLT 20and thou hast slaughtered the ram
and hast
taken of its blood
and hast put 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 great toe of their right foot
and hast sprinkled the blood on the altar
round about;
Then shall thou
kill the ram
.... As the other:
and take of his
blood
some part of it being received into a basin:
and put it upon
the tip of the right ear of Aaron
and upon the tip of the right ear of his
sons; according to Jarchi
this is the middle gristle within the ear;
but Saadiah more rightly says it is the tender part which joins to the orb of
the ear. The blood was put upon this part to sanctify it
and cleanse from sins
that come thereby
and to teach the high priest that he ought attentively to
listen to what should be said unto him of the Lord
that he might faithfully report
it to the people; and as our great High Priest had his ear opened and awakened
to hear as the learned; and happy are his people who have ears to hear the
joyful sound
and take pleasure in it
and who are cleansed from their hearing
sins
by his precious blood:
and upon the
thumb of their right hand; on the middle joint of it
as Jarchi:
and upon the
great toe of the right foot; the hands and fingers being the instruments
of action
and the feet and toes of walking
show that the life and conversation
of the priests of the Lord ought to be pure and holy
and so their antitype
perfectly was; and whereas there is imperfection in all the actions
and even
in the best righteousness of the saints
and their walk and conversation is not
without sin
they have need to have them sprinkled with
and their conversation
garments washed and made white in the blood of the Lamb:
and sprinkle
the blood upon the altar round about; as was done with the
blood of the other ram
Exodus 29:16.
Exodus 29:21 21 And you shall take some of
the blood that is on the altar
and some of the anointing oil
and sprinkle it
on Aaron and on his garments
on his sons and on the garments of his sons with
him; and he and his garments shall be hallowed
and his sons and his sons’
garments with him.
YLT 21and thou hast taken of the blood which [is] on
the altar
and of the anointing oil
and hast sprinkled on Aaron
and on his
garments
and on his sons
and on the garments of his sons with him
and he
hath been hallowed
he
and his garments
and his sons
and the garments of his
sons with him.
And thou shalt
take of the blood that is upon the altar
.... Not that which was
sprinkled upon it
which could not be gathered up in such quantities as to be
sprinkled again; but which was in a basin on it
having been received into it
when the ram was slain:
and of the
anointing oil; hereafter to be made
and with which Aaron was anointed as soon
as he had his garments on; and this is a different anointing from that that was
poured on his head; this was sprinkled on his garments
as follows:
and sprinkle it
upon Aaron; both the blood and the oil:
and upon his
garments; the note of Aben Ezra is
under the garments of Aaron
and on
his garments
as if they were sprinkled within and without:
and upon his
sons
and upon the garments of his sons with him; at his first unction his
sons do not seem to have been anointed at all
but now they and their garments
are sprinkled both with blood and oil; denoting both the justification of the
priests of the Lord by the blood of Christ
and the sanctification of them by
the Spirit
and the need that both their persons and their actions stand in of
cleansing by them both:
and he shall be
hallowed
and his garments
and his sons
and his sons' garments with him: all should be
holy in a ceremonial sense
and devoted to holy uses and services; see Psalm 45:8.
Exodus 29:22 22 “Also
you shall take the fat of the ram
the fat tail
the fat that covers the
entrails
the fatty lobe attached to the liver
the two kidneys and the
fat on them
the right thigh (for it is a ram of consecration)
YLT 22`And thou hast taken from the ram the fat
and the fat tail
and the fat which is covering the inwards
and the redundance
on the liver
and the two kidneys
and the fat which [is] on them
and the
right leg
for it [is] a ram of consecration
Also thou shalt
take of the ram the fat and the rump
.... The fat which was
upon it: the sheep in Arabia and about Judea were remarkable for their large
tails; according to RauwolffF26Travels
p. 221.
they were half a
span thick
and one and a half broad
and very fat; and so in Africa and Egypt
were rams of large tails often and twenty pounds weightF1Leo.
African. Descript. Africae
l. 9. p. 753. ; and AristotleF2Hist.
Animal. l. 8
c. 28. speaks of sheep in Syria that had tails a cubit broad; and
HerodotusF3Thalia sive
l. 3. c. 113. makes mention of two sorts in
Arabia
one sort have tails three cubits long
which if drawn upon the ground
would ulcerate
wherefore the shepherds make little carts to bear them uponF4The
same is observed in T. Bab. Sabbat
fol. 54. 2. & Gloss. in. ib.
and the
other sort have tails a cubit broad; and VartomanusF5Navigat. l. 2.
c. 5
9
15. relates
how in Arabia are fat sheep whose tails weigh eleven
twelve
seventeen
nay
forty four pounds
and of a cubit long:
and the fat
that covereth the inwards
and the caul of the liver
and the two kidneys
and
the fat that is upon them: See Gill on Exodus 29:13.
and the right
shoulder; what was to be done with it is afterwards observed as well as with
the rest:
for it is a ram
of consecration; or "of fillings"F6מלאים
"impletionum"
Montanus
Vatablus
Piscator. ; Jarchi says
the
Scripture declares these fillings to be peace offerings
for they minister
peace to the altar
and to him that does the service
and to the owners;
wherefore the breast was necessarily his that did the service for his portion
and this was Moses
for he ministered in the fillings
and the rest Aaron and
his sons ate
for they were the owners.
Exodus 29:23 23 one
loaf of bread
one cake made with oil
and one wafer from the basket of
the unleavened bread that is before the Lord;
YLT 23and one round cake of bread
and one cake of
oiled bread
and one thin cake out of the basket of the unleavened things which
[is] before Jehovah.
And one loaf of
bread
.... Of unleavened bread
as in Exodus 29:2 large
bread is meant
as Ben Melech observes
for the rest were cakes and wafers
as
follows:
and one cake of
oiled bread; which was made of flour and oil mixed and tempered together:
and one wafer
out of the basket of unleavened bread; which was anointed with
oil and crossed
as the Jewish writers say:
that is
before the Lord; which basket of unleavened bread
cakes
and wafers
was set in
the court of the tabernacle
and so said to be before the Lord
being devoted
to whatever use he should assign them
being by his orders brought thither.
Exodus 29:24 24 and
you shall put all these in the hands of Aaron and in the hands of his sons
and
you shall wave them as a wave offering before the Lord.
YLT 24`And thou hast set the whole on the hands of
Aaron
and on the hands of his sons
and hast waved them -- a wave-offering
before Jehovah;
And thou shalt
put all in the hands of Aaron
and in the hands of his sons
.... Which
accounts for the use of the phrase
filling the hand for consecration
Exodus 29:9 for all
the above things of the ram
bread
cakes
and wafers
were put into their
hands when consecrated
denoting their investiture with their office: all
things are in the hands of Christ
relative to the glory of God and the good of
his people; their persons are in his hands
and all grace and blessings of it for
them; a commission to execute his office as a priest is given to him; and as it
was proper that he also should have somewhat to offer
his hands are filled
and he has a sufficiency for that purpose
as Aaron and his sons had
Hebrews 8:3.
and shalt wave
them for a wave offering before the Lord: which was waved or shook
to and fro
from east to west
and from north to south
to or before him
as
Jarchi observes
whose are the four winds of the worldF7Vid. T. Bab.
Menachot
fol. 62. 1. ; and this was done by Moses and Aaron also; for
according to the same writer
"both were employed in waving
both the
owners and the priest
how? the priest put his hand under the hand of the owner
and waved
and in this Aaron and his sons were the owners and Moses the
priest.'
Exodus 29:25 25 You
shall receive them back from their hands and burn them on the altar as a
burnt offering
as a sweet aroma before the Lord. It is
an offering made by fire to the Lord.
YLT 25and thou hast taken them out of their hand
and hast made perfume on the altar beside the burnt-offering
for sweet fragrance
before Jehovah; a fire-offering it [is] to Jehovah.
And thou shalt
receive them of their hands
.... After they had been put into them
and
filled with them
and waved by them:
and burn them
upon the altar for a burnt offering; not the flesh of the ram
which is after ordered to be boiled and eaten by Aaron and his sons; but the
fat of it
before described
with one loaf
one cake
and one wafer of
unleavened bread
out of the basket: this was done
for a sweet
savour before the Lord; that it might be grateful and acceptable to him
as it was:
it is an
offering made by fire unto the Lord; See Gill on Exodus 29:18.
Exodus 29:26 26 “Then
you shall take the breast of the ram of Aaron’s consecration and wave it as
a wave offering before the Lord; and it shall be your
portion.
YLT 26`And thou hast taken the breast from the ram
of the consecration which [is] for Aaron
and hast waved it -- a wave-offering
before Jehovah
and it hath become thy portion;
And thou shalt
take the breast of the ram of Aaron's consecrations
.... The ram
being slain and cut to pieces
this part is particularly disposed of:
and wave it for
a wave offering before the Lord; in the manner before described:
and it shall be
thy part: the part of Moses
he officiating now as a priest; and we find
accordingly in later times that this part of the sacrifice belonged to the
priest
Leviticus 7:31.
Exodus 29:27 27 And
from the ram of the consecration you shall consecrate the breast of the wave
offering which is waved
and the thigh of the heave offering which is raised
of that which is for Aaron and of that which is for his
sons.
YLT 27and thou hast sanctified the breast of the
wave-offering
and the leg of the heave-offering
which hath been waved
and
which hath been lifted up from the ram of the consecration
of that which [is]
for Aaron
and of that which [is] for his sons;
And thou shall
sanctify the breast of the wave offering
.... Set it apart for the
use of the priest in all succeeding ages:
and the
shoulder of the heave offering: as the breast was waved from one hand to
another
or cast from the hand of one to the hand of another; the shoulder was
heaved up
or cast up and caught again: this also was to be sanctified or set
apart for the priest's use
Leviticus 7:32
which is waved
and which is heaved up of the ram of the consecration: the breast
was waved and the shoulder heaved:
even of that
which is for Aaron
and of that which is for his sons; as these two
parts before mentioned in peace offerings were.
Exodus 29:28 28 It
shall be from the children of Israel for Aaron and his sons by a statute
forever. For it is a heave offering; it shall be a heave offering from the
children of Israel from the sacrifices of their peace offerings
that is
their heave offering to the Lord.
YLT 28and it hath been for Aaron and for his sons
by a statute age-during from the sons of Israel
for it [is] a heave-offering;
and it is a heave offering from the sons of Israel
from the sacrifices of
their peace-offerings -- their heave-offering to Jehovah.
And it shall be
Aaron's and his sons by a statute for ever from the children of Israel
.... That is
the shoulder
which seems particularly meant
though the breast also was
theirs
which was at this time given to Moses
he being priest; and this was an
everlasting statute and ordinance in all generations
as long as the priesthood
of Aaron lasted
until the Messiah should come and put an end to it: and this
the children of Israel were always to allow the priests; the shoulder
because
Aaron bore their names before the Lord upon his shoulders
for a memorial; and
the breast for a like reason
because he bore their names in the breastplate of
judgment upon his heart
and their judgment also before the Lord continually
Exodus 28:12
for it is an
heave offering: it is lifted up to the Lord
and therefore is given to his
priest:
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: it being
heaved up and given to the priest
it was reckoned an offering to the Lord
and
was accepted by him as a peace offering; and it was an emblem of the lifting up
of their hearts to God
and of the going up of the affections and desires of
their souls to him
and of their serving and worshipping him in spirit and in
truth
who is a spirit
and was their Father in heaven
to whom their eyes
hearts
and hands
were to be lifted up.
Exodus 29:29 29 “And
the holy garments of Aaron shall be his sons’ after him
to be anointed in them
and to be consecrated in them.
YLT 29`And the holy garments which are Aaron's
are
for his sons after him
to be anointed in them
and to consecrate in them their
hand;
And the holy
garments of Aaron shall be his son's after him
.... That son that
succeeded him in the priesthood; for the priesthood continued in Aaron's family
by succession
the eldest son being high priest
until the disposal of this
office fell into the hands of Heathen princes
and then it was obtained by
interest or money: now
though the coat and breeches might be wore out by Aaron
before he died
yet the robe of the ephod
and the ephod
and its girdle
and
the breastplate
might continue
and go from father to son
and especially the
latter
even to succeeding ages; see Numbers 20:26
to be anointed
therein
and consecrated in them; this is to be understood
only of the high priesthood
and of anointing and consecrating to that; for
none but high priests were anointed
and their sons who succeeded them in that
office
and who were anointed
and consecrated in like manner as Aaron was
by
washing
clothing
anointing
and sacrificing.
Exodus 29:30 30 That
son who becomes priest in his place shall put them on for seven days
when he
enters the tabernacle of meeting to minister in the holy place.
YLT 30seven days doth the priest in his stead (of
his sons) put them on
when he goeth in unto the tent of meeting
to minister
in the sanctuary.
And that son
that is priest in his stead
.... The Targum of Jonathan is
"who
shall rise after him of his sons
not of the Levites;'for the high priest was
to be of the family of Aaron
a descendant of his; it was not enough that he
was of the tribe of Levi
but he must descend from Aaron
either in the line of
Eleazar or of Ithamar:
shall put them
on seven days; the next successor was to wear the garments seven days running:
when he cometh
into the tabernacle of the congregation to minister in the holy place; to offer
sacrifice in the court of the tabernacle
on the altar of burnt offering
and
to offer incense on the altar of incense
and to trim the lamps of the candlestick
and to put the shewbread on the table.
Exodus 29:31 31 “And you shall take the
ram of the consecration and boil its flesh in the holy place.
YLT 31`And the ram of the consecration thou dost
take
and hast boiled its flesh in the holy place;
And thou shalt
take the ram of the consecration
.... For the other ram
was cut in pieces and burnt
even the whole of it:
and seethe his
flesh in the holy place; not in that part of the tabernacle which was properly the holy
place
as distinguished from the holy of holies
and from the court of the
tabernacle; for in that there was no convenience for boiling
but in the court
of the tabernacle of the congregation
even at the door of it
as in Leviticus 8:31.
Exodus 29:32 32 Then
Aaron and his sons shall eat the flesh of the ram
and the bread that is
in the basket
by the door of the tabernacle of meeting.
YLT 32and Aaron hath eaten -- his sons also -- the
flesh of the ram
and the bread which [is] in the basket
at the opening of the
tent of meeting;
And Aaron and
his sons shall eat of the flesh of the ram
.... Typical of the flesh
of Christ
whose flesh is meat indeed
and to be eaten by faith
whereby it
becomes spiritual food
savoury and nourishing
as it is to all the Lord's
priests
or who are made so to God:
and the bread
that is in the basket; the unleavened bread
cakes
and wafers
Exodus 29:2
what
was left of them
one loaf
one cake
and one wafer
having been put into the
hands of Aaron and his sons
and received from them and burnt
Exodus 29:23 this
may figure Christ the bread of life
held forth in the ministry of the word
for believers in him to feed upon; which basket of bread was
by the door of
the tabernacle of the congregation; the whole court
Jarchi
says
was so called
where the people in common assembled
and the Lord met
with them; and so may point at the public ordinances
where Christ is set forth
as food for souls.
Exodus 29:33 33 They
shall eat those things with which the atonement was made
to consecrate and
to sanctify them; but an outsider shall not eat them
because they are
holy.
YLT 33and they have eaten those things by which
there is atonement to consecrate their hand
to sanctify them; and a stranger doth
not eat -- for they [are] holy;
And they shall
eat those things wherewith the atonement was made
.... For the
sins of Aaron and his sons
for they were men of infirmity
and needed
sacrifice for sin themselves; and herein Christ their antitype excelled them
that he had no sin of his own
and needed not to offer first for them
and then
for the sins of others
as Aaron and his sons
the types of him
did; and their
eating of the sacrifice for atonement points at the receiving of the atonement
of Christ's sacrifice by faith
and the enjoyment of it and the blessings
following on it:
to consecrate
and to sanctify them; that they might be filled and fitted
and set apart and devoted
to the office of the priesthood
and minister in it:
but a stranger
shall not eat thereof
because they are holy; meaning not
one of another nation
but of another family
though an Israelite; the Targum
of Jonathan renders it
a profane and common person
a layman
one that was not
a priest; who
though he was of the seed of Israel
yet not being of the seed
of Aaron
as Aben Ezra interprets it
he might not eat of the above things
because they were devoted to holy uses; and therefore none but such who were
sanctified or set apart to sacred service might partake of them.
Exodus 29:34 34 And
if any of the flesh of the consecration offerings
or of the bread
remains
until the morning
then you shall burn the remainder with fire. It shall not be
eaten
because it is holy.
YLT 34and if there be left of the flesh of the
consecration or of the bread till the morning
then thou hast burned that which
is left with fire; it is not eaten
for it [is] holy.
And if ought of
the flesh of the consecrations
or of the bread
remain unto the morning
.... Being
more than the priests could eat:
then thou shalt
burn the remainder with fire; that it might not be used in a contemptuous
manner
or abused to superstitious uses; the same orders with those respecting
what was left of the passover: Exodus 12:10
it shall not be
eaten
because it is holy; which is the reason before given why it
should not be eaten by a stranger
and being kept till the next morning it was
ordered to be burnt
that it might not then be eaten at all; it was not to be
given to a stranger
nor to be cast to dogs
because it had been devoted to
sacred uses; and it seems as if it was not to be eaten by the priests
themselves the next day
who were to live upon the daily provision made for
them.
Exodus 29:35 35 “Thus
you shall do to Aaron and his sons
according to all that I have commanded you.
Seven days you shall consecrate them.
YLT 35`And thou hast done thus to Aaron and to his
sons
according to all that I have commanded thee; seven days thou dost
consecrate their hand;
And thus shall
thou do unto Aaron
and to his sons
.... For their
consecration
washing
clothing
anointing them
sprinkling blood upon them and
their garments
and offering sacrifice for them:
according to
all things which I have commanded thee; no one thing was to be
omitted
and we find they were carefully and punctually observed
Leviticus 8:1.
seven days
shalt thou consecrate them: so long the rites and ceremonies of the consecration
were to be performing
that they might be thoroughly used to the putting on of
their garments
and the offering of sacrifices as they saw performed by Moses;
and in all respects be fitted for the discharge of their office: the Jewish
writers generally say that seven days were appointed
that a sabbath might pass
over them.
Exodus 29:36 36 And
you shall offer a bull every day as a sin offering for atonement. You
shall cleanse the altar when you make atonement for it
and you shall anoint it
to sanctify it.
YLT 36and a bullock
a sin-offering
thou dost
prepare daily for the atonements
and thou hast atoned for the altar
in thy
making atonement on it
and hast anointed it to sanctify it;
And thou shall
offer every day a bullock for a sin offering for atonement
.... That is
every day of the seven days of consecration; denoting the full and complete
atonement for sin by the sacrifice of Christ
which these sacrifices could not
really obtain
and were therefore frequently repeated
in this case seven
times; figuratively by that number pointing to the full expiation of sin by the
atoning Saviour
who was made not only an offering for sin
but sin itself by
imputation
for his people:
and thou shalt
cleanse the altar when thou hast made atonement for it; which though
not capable of sin
or of any moral guilt
yet
inasmuch as it was to be of
sacred use
and to have sin offerings laid upon it
expiation and cleansing
in
a ceremonial way
were to be made for it
to purge it from the uncleanness of
the children of Israel
Leviticus 16:18.
This altar was typical of Christ
who is that altar believers in him have a
right to partake of; and though he had no sin of his own
no guilt of that kind
to expiate
nor pollution to be cleansed from
yet as he had the guilt of his
people transferred to him
and was clothed with their filthy garments
and had
their uncleannesses on him; by the sacrifice of himself he purged away sin from
himself and them
and was justified and cleared of all
and they in him:
and thou shalt
anoint it
to sanctify it; anoint it
as it afterwards was
with the
holy anointing oil
whereby it was sanctified
or set apart for holy uses; in
which it was a figure of Christ anointed with the oil of gladness
the Holy
Spirit
above his fellows; and was sanctified and set apart for his priestly
office
in which he was both altar
sacrifice
and priest.
Exodus 29:37 37 Seven
days you shall make atonement for the altar and sanctify it. And the altar
shall be most holy. Whatever touches the altar must be holy.[a]
YLT 37seven days thou dost make atonement for the
altar
and hast sanctified it
and the altar hath been most holy; all that is
coming against the altar is holy.
Seven days thou
shalt make atonement for the altar
and sanctify it
.... That it
might be thoroughly fit to have sacrifices offered on it:
and it shall be
an altar most holy; as Christ is
and is called the Most Holy
and said to be
anointed
Daniel 9:24. He is
holy in his person
nature
and offices
more holy than angels or men; as holy
as the Lord God
the God of Israel
his Father
who is glorious in holiness
and none like to him for it:
whatsoever
toucheth the altar shall be holy; that is
whatsoever gift
or sacrifice
according to law
was offered on it
whatever appertained unto
it
or were suitable for it; for as for other things
they were not made holy
by a touch of it
Haggai 2:11. The
Targum of Jonathan refers it to persons
paraphrasing the words
that such
should be holy who were"of the sons of Aaron
but of the rest of the
people it was not lawful for them to draw nigh
lest they should be burnt with
flaming fire that comes out of the holy things;'but our Lord applies it to gifts
and offerings of the altar
for to this case he seems to have respect
Matthew 23:19 for
he is the altar that sanctifies not only the persons
but the services of his
people
and their sacrifices of prayer and praise come up with acceptance to
God from off this altar; though even the best duties and services of theirs
need atonement and purification by the sacrifice and blood of Christ.
Exodus 29:38 38 “Now
this is what you shall offer on the altar: two lambs of the first year
day by day continually.
YLT 38`And this [is] that which thou dost prepare
on the altar; two lambs
sons of a year
daily continually;
Now this is
that which thou shalt offer upon the altar
.... An altar being
ordered to be built
and this sanctified and expiated
and priests being
appointed and consecrated to the service of it; an account is given of the
offerings that should be offered up upon it every day
besides those that
should be offered occasionally
and at other set times:
two lambs of
the first year day by day continually; typical of Christ the
Lamb of God
who continually
through the efficacy of his blood
and the virtue
of his sacrifice
which are ever the same
takes away day by day the sins of
his people. A lamb is a proper emblem of him for innocence and harmlessness
for meekness and humility
for patience
for usefulness for food and clothing
and especially for sacrifice; and these being of the
first year
may denote
the tenderness of Christ
who as he grew up as a tender plant
so as a tender
lamb
encompassed with infirmities
being in all things like unto his people
excepting sin; and as these were to be
without spot
Numbers 28:3 and so
here
in the Septuagint version
it may point at the purity of Christ
who is
the Lamb of God
without spot and blemish
and who offered himself without spot
to God
and was a fit sacrifice to be offered up for the taking away of the
sins of men.
Exodus 29:39 39 One
lamb you shall offer in the morning
and the other lamb you shall offer at
twilight.
YLT 39the one lamb thou dost prepare in the
morning
and the second lamb thou dost prepare between the evenings;
The one lamb
thou shalt offer in the morning
.... And before this no other sacrifice was
to be offered
and therefore it was slain and offered very early; and yet it
was not lawful to slay it before break of day
wherefore great care was taken
that it should not;"he that was appointed over the service used to say to
the priests
go out
and see if the time of slaying is come; if it is come
he
that went out to see
said
coruscations or brightnesses; Matthias the son of
Samuel said
does it enlighten the face of the whole east as far as Hebron? he
said
yes; why was this necessary? because one time the light of the moon
ascended
and they thought the east was enlightened (or it was break of day)
and they slew the sacrificeF8Misn. Yoma
c. 3. sect. 1
2. Tamid
c.
3. sect. 2. :"
and the other
lamb thou shalt offer at even
or
between the two
evenings; of which phrase See Gill on Exodus 12:6
JosephusF9Joseph. Antiqu. l. 14. c. 4. sect. 3. says
it was about
the ninth hour
or three o'clock in the afternoon
that the daily sacrifice was
offered: the Misnic doctors sayF11Misn. Pesachim
c. 5. sect. 1.
it was slain at eight and a half
or half an hour after two o'clock
and was
offered up at nine and a half
or half an hour after three o'clock: they stayed
as long as they could before they offered it
because no sacrifice was offered
after it but the passover. We are told that the lamb of the morning was slain
in the northwest corner of the altar
and that of the evening in the northeast
cornerF12Misn. Tamid
c. 4. sect. 1. : the reason of this was
because in the morning the sun was in the east
and shone over against the
west; but the evening daily sacrifice was when the sun was in the west
and
shone opposite the eastF13Bartenora in Misn. Tamid
c. 4. sect. 1. :
this was in a good measure literally fulfilled in Christ
namely
as to the
time of slaying and offering the daily sacrifice; for he was crucified at the
third hour
that is
at nine o'clock in the morning
at the sixth hour
or at
twelve o'clock at noon
darkness was upon the earth
which continued till the
ninth
and then he gave up the ghost
which was three o'clock in the afternoon
the usual time of slaying and offering the daily evening sacrifice
Mark 15:25 and this
may signify the extensiveness of Christ's sacrifice
reaching from the morning
of the world to the evening of it. He was slain and offered up in the morning
of the world
in the purpose and promise of God
in the typical sacrifices of
men
and in the faith of his people
who looked to him as the atoning Saviour
and in the efficacy of his blood
which reached to all the saints from the beginning
for the pardon and atonement of their sins; and it was at the end or evening of
the Jewish world and state that Christ was offered up a sacrifice for sin
and
the virtue of it will continue to the end of the world. Christ is the Lamb of
God that continues to take away the sin of the world
and his blood continues
to cleanse from all sin
and he ever lives to make intercession for
transgressors. Good men are continually sinning
and they ever stand in need of
the application of pardoning grace and mercy; there are sins of the night
and
the sins of the day they fall into
and nothing can expiate them but the blood
and sacrifice of Christ. The repetition of these sacrifices every day
morning
and night
shows that they could not really and perfectly take away sin; the
cessation of them was a token of perfect atonement by Christ
which made them
needless and useless: and this may teach us
that the sacrifices of prayer and
praise should be morning and evening; in the morning we should express our
thankfulness for the mercies of the night
and pray for the continuance of them
the day following; and at the evening we should offer up the sacrifices of
praise for the mercies of the day
and pray for the mercies of the night; and
at both seasons should be concerned to have a fresh application of the atoning
blood and sacrifice of Christ
for the taking away from us the sins of the
night and day.
Exodus 29:40 40 With
the one lamb shall be one-tenth of an ephah of flour mixed with
one-fourth of a hin of pressed oil
and one-fourth of a hin of wine as a
drink offering.
YLT 40and a tenth [deal] of fine flour
mixed with
beaten oil
a fourth part of a hin
and a libation
a fourth part of a hin
of
wine
[is] for the one lamb.
And with the
one lamb a tenth deal
.... That is
the tenth part of an "ephah"
as Jarchi
and Aben Ezra
which is an "omer"
and held as much as a man could
eat in one day
or more
see Exodus 16:18
of flour
mingled with the fourth part of an hin of beaten oil; this was a
meat
or
rather bread offering
which went along with the daily sacrifice
and
typified Christ the food of his people
who is compared to a corn of wheat; is
the finest of the wheat
and the bread of God
which came down from heaven
and
gives life
food; and nourishment to men; and the "beaten oil" may
signify the graces of the Spirit in him
and the exercise of them through the
many trials and sufferings he endured
and which make him savoury food to his
people
as a crucified Christ is:
and the fourth
part of a hin of wine for a drink offering; a "hin"
Aben
Ezra says
was an Egyptian measure
but what reason he had for it does not
appear; according to Ainsworth
the fourth part of it was a pint and a half;
but according to Bishop CumberlandF14Of Scripture Weights and
Measures
c. 3. p. 86.
who has with great exactness calculated the Jewish
measures
it was a quart and above half a pint; this was poured out upon the
altar. Jarchi says there were two silver basins on the top of the altar
and
there were bored in them like two small nostrils
and wine was put in the
middle of them; and it flowed and went out by the way of the nostrils
and fell
upon the top of the altar
and from thence descended to the bottom: this wine
poured may either signify the blood of Christ shed
or poured out for the
remission of sin; or the love of Christ very plentifully manifested in the
offering up of himself for men
and the acceptableness of to God: and
moreover
as sacrifices are called the bread of God
and he makes as it were a
feast of them
feeding on them with delight and pleasure
it was necessary there
should be wine to complete the banquet; wherefore wine is said to cheer both
God and man
Judges 9:13
alluding to the libations of wine in sacrifices.
Exodus 29:41 41 And the other lamb you
shall offer at twilight; and you shall offer with it the grain offering and the
drink offering
as in the morning
for a sweet aroma
an offering made by fire
to the Lord.
YLT 41`And the second lamb thou dost prepare
between the evenings; according to the present of the morning
and according to
its libation
thou dost prepare for it
for sweet fragrance
a fire-offering
to Jehovah: --
And the other
lamb thou shalt offer at even
.... See Gill on Exodus 29:39
and shall do
thereto according to the meat offering of the morning
and according to the
drink offering thereof; a meat and drink offering consisting of the same things
for
quality and quantity
and made in the same manner
were to be offered with the
daily evening sacrifice
as with the morning one:
for a sweet
savour
an offering made by fire unto the Lord: for these lambs were
both burnt with fire upon the altar
and therefore are called a burnt offering
in the next verse.
Exodus 29:42 42 This shall be a continual burnt
offering throughout your generations at the door of the tabernacle of
meeting before the Lord
where I will meet you to speak with you.
YLT 42a continual burnt-offering for your
generations
at the opening of the tent of meeting
before Jehovah
whither I
am met with you
to speak unto thee there
This shall be a
continual burnt offering throughout your generations
.... To be
offered up morning and evening in every age
as long as the Mosaic economy
lasted
till he came
who put an end to it by offering up himself
the antitype
of it:
at the door of
the tabernacle of the congregation before the Lord; that is
upon
the altar of burnt offering which stood there
see Exodus 40:29
where I will
meet you to speak there unto thee; to accept of their
sacrifices
give further directions of what was to be done
and answers to
inquiries made of him in matters of moment and difficulty. Jarchi observes
that some of their Rabbins conclude from hence
that the holy blessed God spoke
with Moses from off the altar of brass
after the tabernacle was set up; but
others say from off the mercy seat
as in Exodus 25:22.
Exodus 29:43 43 And
there I will meet with the children of Israel
and the tabernacle shall
be sanctified by My glory.
YLT 43and I have met there with the sons of Israel
and it hath been sanctified by My honour.
And there will
I meet with the children of Israel
.... Not only with Moses
or with Aaron
and his successors
but with the people themselves
by granting
them his gracious presence in public ordinances
giving them tokens of his
goodwill unto them
and of his acceptance of their offerings
hearing their
prayers put up by themselves
or by the priest interceding for them
and receiving
their thanksgivings for mercies bestowed
and giving them instructions by the
mouth of his priests:
and the
tabernacle shall be sanctified by my glory; by his Shechinah
or the
glory of the divine Majesty
dwelling in it; or it may be supplied
the children
of Israel shall be sanctified; set apart and distinguished by his glorious
presence among them; the Targum of Jonathan is
"I will be sanctified in or
by their princes
because of my glory.'
Exodus 29:44 44 So
I will consecrate the tabernacle of meeting and the altar. I will also
consecrate both Aaron and his sons to minister to Me as priests.
YLT 44`And I have sanctified the tent of meeting
and the altar
and Aaron and his sons I sanctify for being priests to Me
And I will
sanctify the tabernacle of the congregation
and the altar
.... This
seems to intimate that something else in the preceding verse is intended
as
what should be sanctified
than the tabernacle
as we supply it; or else here
is a repetition of the same thing for the confirmation of it
and both that and
the altar were
sanctified
or set apart for holy uses
as well as cleansed and
expiated by sacrifices:
I will sanctify
also both Aaron and his sons
to minister to me in the priest's office; that is
in a
ceremonial way
by separating them from the rest of the children of Israel
by
washing
clothing
and anointing them
and by accepting sacrifices offered by
them; for this is not to be understood of internal sanctifying grace
which
though Aaron had
and many of his sons that succeeded him
yet not all; nor was
it necessary to the performance of the priestly office
though it is in all
those who are a royal priesthood
and made priests as well as kings unto God;
for they are a holy nation
called with an holy calling
and unto himself
and
have it both internally and externally.
Exodus 29:45 45 I
will dwell among the children of Israel and will be their God.
YLT 45and I have tabernacled in the midst of the
sons of Israel
and have become their God
And I will
dwell among the children of Israel
.... In the tabernacle
ordered to be built for him
and which
when built
was placed in the midst of
the camp of Israel; and here Jehovah dwelt as a king in his palace
near at
hand to help
protect
and defend his subjects
and supply them with all things
needful for them; see Deuteronomy 4:7.
and will be
their God; their covenant God
their King and their God
their government
being a Theocracy; their God and Father
by national adoption
and from whom
they might expect all good things
they continuing in obedience to his
commands
by the tenure of which they held their rights and privileges
civil
and ecclesiastical.
Exodus 29:46 46 And
they shall know that I am the Lord their God
who brought
them up out of the land of Egypt
that I may dwell among them. I am the Lord their God.
YLT 46and they have known that I [am] Jehovah their
God
who hath brought them out of the land of Egypt
that I may tabernacle in
their midst; I [am] Jehovah their God.
And they shall
know that I am the Lord their God
.... By his presence with
them
by the blessings bestowed upon them
by his care of them
and kindness to
them:
that brought
them forth out of the land of Egypt
that I may dwell amongst them; not only did
he bring them from thence
that they might dwell in the land of Canaan
but
that he might dwell among them
which was by far the greatest mercy; and not
only that they might be delivered from the bondage and affliction with which
they were sorely pressed
but that they might be a free people
under the
protection of their King and their God
in the midst of them; all which was a
great encouragement to them
and an obligation on them to attend the service of
the sanctuary
and to obey the Lord in whatsoever he had enjoined or should
command them:
I am the Lord
their God; of which he had given full proof and evidence by what he had
done for them
and would yet give more; and to have the Lord our God is the
greatest happiness that can be enjoyed
see Psalm 33:12.
──《John Gill’s
Exposition of the Bible》
New
King James Version (NKJV)
a.
Exodus 29:37
Compare Numbers 4:15 and Haggai 2:11–13