Êxodo 29
David Guzik · Citado em PreceptAustin
Êxodo 29
Guzik - The ceremony for consecration required bread for fellowship with God. Consecration couldn’t happen without true fellowship with God. NET Note on purpose of these items unleavened... - This will be for the minkhah (מִנְחָה) offering (Lev 2), which was to accompany the animal sacrifices. NET Note on fine wheat flour -The “fine flour” is here an adverbial accusative, explaining the material from which these items were made. The flour is to be finely sifted, and from the wheat, not the barley, which was often the material used by the poor. Fine flour, no leaven, and perfect animals, without blemishes, were to be gathered for this service. Bush - Unleavened bread, and cakes, &c. It is important to bear in mind, in reference to the Jewish ritual generally, that the ideas of sacrificing and of feasting are very intimately related to each other. We are doubtless much in the habit of regarding the offerings of the Mosaic law as pertaining wholly to one party, and as a purely expiatory act on the part of the offerer, in which nothing of a mutual nature was implied. But the truth is, these sacrifices actually partook more or less of the character of a mutual entertainment, for with the exception of the holocaust, or whole burnt-offering, and of certain parts which were offered and consumed upon the altar, the rest were eaten by the offerers and the priests, and this fact will account for some of the oblations consisting of articles which were and always have been articles of diet. The Most High could not be expected of course to make a party at a literal table, but at the same time such viands as would be set upon a table might be offered to Him and the fire of His altar as His representative might consume them. Considering therefore the character and relation of the parties, the disposal of the sacrificial offerings came as near perhaps to the semblance of a mutual feast as the nature of the case would allow. If this view of the subject be admitted, it will account for the requirement of such offerings on the present occasion as unleavened cakes and wafers mingled with oil. In our ordinary meals flesh and bread go together; and so in the present case, although the ram was to be a holocaust, yet the bullock was to be part offered and part eaten, constituting with its annexed meat or meal-offering, the matter of an entertainment in which God and they might feast together in token of friendship and fellowship. In this (SHARING A MEAL - EXACTLY WHAT TRANSPIRED WITH THE RATIFICATION OF THE BOOK OF THE COVENANT - SEE Ex 24:11+) there was a distinct allusion to the prevalent custom in the East of ratifying every important covenant transaction by an entertainment of which the covenanting parties partook together. In like manner, the Lord’s supper is often properly represented as a feast upon a sacrifice. While it commemorated the sacrifice made by the death of the divine victim it betokened at the same time the pacification and covenant fellowship of Christ and his followers. The vegetable (grain) offering here prescribed as an accompaniment to the animal sacrifice constituted a מנחה minhah (minchah), as it is usually termed. The two first, the bread and the cakes, were mixed with oil (i. e. oil of olives) before baking; the last, the wafers, were merely smeared with oil after they were baked (ED: LIKE "BUTTERED BREAD!"). The original term for ‘wafers’ רקיקים rekikim comes from רקק rakak, to be or to be made thin, and is applied to signify a thin kind of cakes similar to what are known among us by the name of ‘pan-cakes.’ The Italian version has ‘fritella’ fritters. These were all to be put into a basket as constituting one מנחה minchah or bread-offering, and brought along with the young bull and the rams to the door of the tabernacle, and there presented to the Lord. Exodus 29:3 "You shall put them in one basket, and present them in the basket along with the bull and the two rams. in one basket: Lev 8:2,26,31 Nu 6:17 Exodus 29 Resources - Multiple Sermons and Commentaries A BASKET OF BREAD WITH THE "MEAT" You shall put them in one basket, and present them in the basket along with the bull and the two rams - All three bread offerings in a single basket. The verb present means to bring near to the altar of God. The point is that they needed to have something to offer to Yahweh. The Septuagint translates present (qarab) with the verb prosphero which means to bring offerings and sacrifices to God. (Acts 7:42). Exodus 29:4 "Then you shall bring Aaron and his sons to the doorway of the tent of meeting and wash them with water. to the doorway Ex 26:36 40:28 Lev 8:3-6 wash: Ex 30:18-21 40:12 Lev 8:6 14:8 De 23:11 Eze 36:25 Joh 13:8-10 Eph 5:26 Tit 3:5 Heb 10:22 1Pe 3:21 Rev 1:5,6 Exodus 29 Resources - Multiple Sermons and Commentaries SCRUB A DUB-DUB FIVE MEN "IN A TUB" Then you shall bring Aaron and his sons to the doorway of the tent of meeting and wash them with water - This is the doorway that leads into the Holy Place. According to OT law, there were three agents for cleansing: water, blood, and fire. The point is clear that serving before Yahweh called for cleanliness in every area and so the purification of Aaron and his sons began with washing. Bring is better rendered "present" which better conveys the picture of presenting Aaron and his sons to Yahweh for the verb (qarab) in this context is a technical term for presenting, dedicating, or offering tribute to Yahweh. Notice that Moses was to wash them, which is interesting. Were they nude? Certainly a possibility, but the text does not specifically state. The external cleansing was the first step of consecrating them. The "internal" cleansing would come with the blood sacrifices described in subsequent passages. This combination of external and internal reminds me of Paul's exhortation in 2 Cor 7:1+ "Therefore, having these promises (see 2 Cor 6:16-18), beloved, let us cleanse ourselves from all defilement of flesh and spirit, (NET = "everything that could defile the body and the spirit") perfecting holiness (AND WHAT IS OUR MOTIVATION?) in the fear of God." THOUGHT - New Testament believer-priests have been washed, Paul writing "He saved us, not on the basis of deeds which we have done in righteousness, but according to His mercy, by the washing of regeneration and renewing by the Holy Spirit," (Titus 3:5+) Guzik - The process of consecration began with cleansing. All priestly ministries began with cleansing, and a cleansing that was received: you shall wash them. Aaron and his sons did not wash themselves; they received a washing. This was humbling, because it took place publicly at the door of the tabernacle of meeting. We cannot be cleansed from our sin without being humbled first.. This great cleansing was a one-time thing. From then on they just needed to cleanse their hands and their feet. Like these ancient priests, every Christian is washed by the work of God’s word (Ephesians 5:26), by the regenerating work of the Holy Spirit (Titus 3:5). This cleansing work was accomplished by the death of Jesus for us (Revelation 1:5) and appropriated by faith. John Currid comments on the washing - It is a symbol of purification to the office of priest, so that the priest may safely enter the realm of the sacred (cf., Ex 30:17–21; Lev. 8:6). Apparently, at this investiture ceremony, the priests are to be washed on all parts of the body—that is, prior to their being clothed with the priestly garments. Later, they are required only to wash their hands and feet before entering the sanctuary (Ex 30:19). NET Note on shall bring...wash them - Here too the verb is Hiphil (now imperfect) meaning “bring near” the altar. The choice of this verb indicates that they were not merely being brought near, but that they were being formally presented to Yahweh as the offerings were. Wash them - This is the washing referred to in Lev 8:6. This is a complete washing, not just of the hands and feet that would follow in the course of service. It had to serve as a symbolic ritual cleansing or purifying as the initial stage in the consecration. The imagery of washing will be used in the NT for regeneration (Titus 3:5+). Bush - shall bring Aaron and his sons to the doorway of the tent of meeting. To the open space in the court in front of the tabernacle, and near the entrance (TO THE HOLY PLACE). It was here that the altar and the laver stood, and where all the ordinary sacrificial services were performed. Moreover, as God was pleased to dwell by his Shekinah in the tabernacle, and the people attended in the court, it was peculiarly appropriate that those who were to act as mediators between these two parties should be consecrated in some intervening spot between them; and such a spot was here appointed where the sacerdotal daysman (PRIESTLY INTERMEDIARY) might, as it were, ‘lay his hand upon both.’ Bush - wash them with water. That is, with the water of the laver, which was made, anointed, and set in the court of the tabernacle before the priests were consecrated. It is reasonably supposed, though not expressly asserted, that on this occasion their whole bodies were washed, whereas at other times when engaged in their ministrations they only washed their hands and feet (Ex 30:18-21); and to this our Savior perhaps alludes, John, 13:10, ‘He that is washed needeth not save to wash his feet, but is clean every whit.’ The object of this preliminary oblation cannot well be mistaken. It was emblematical of that inward spiritual cleansing which so obviously becomes those who minister in holy things. ‘Be ye clean (COMMAND NOT A SUGGESTION) that bear the vessels of the Lord,’ (Isaiah 52:11KJV) is the fixed decree of heaven. Exodus 29:5 "You shall take the garments, and put on Aaron the tunic and the robe of the ephod and the ephod and the breastpiece, and gird him with the skillfully woven band of the ephod; garments: Ex 28:2-8 Lev 8:7,8 Exodus 29 Resources - Multiple Sermons and Commentaries You shall take the garments, and put on Aaron the tunic and the robe of the ephod and the ephod and the breastpiece, and gird him with the skillfully woven band of the ephod; Guzik - After being cleansed, the priest had to be clothed—but not in his own clothes. He had to put on garments given by God. Like these ancient priests, every believer is clothed in Jesus Christ and in his righteousness (Revelation 3:5). These are clothes that are given freely by Jesus, but received and “worn” by faith. Spurgeon “Note, that these garments were provided for them. They were at no expense in buying them, nor labor in weaving them, nor skill in making them; they had simply to put them on. And you, dear child of God, are to put on the garments which Jesus Christ has provided for you, at his own cost, and freely bestows upon you out of boundless love.” Currid - After the ritual washing of the priests, the ceremony continues with dressing them. These verses deal specifically with the adornment of the high priest—the donning of his vestments receives special, singular treatment. All of the garments discussed in chapter 28 are spoken of here, except the white linen undergarments. Either Aaron was already wearing them during the washing—so that his nakedness should not be exposed—or for reasons of discretion they are not mentioned. Bush - You shall take the garments, &c. The entire person having duly undergone the prescribed ablution, the next step was the putting on the priestly garments so particularly described in the preceding chapter. By this was implied that not only were they to put away the impurities of the flesh, but to clothe themselves also with the graces of the Spirit, significantly shadowed forth by the splendid robes in which they were to officiate. The original word for ‘gird’ is אפד aphad, to bind, girdle, enclose, from which ‘Ephod’ is a derivative. The act of girding seems to denote readiness and preparation for active service. So the ministers of Christ, prompt to do his will, are symbolically represented, Rev. 15:6, by ‘angels coming out of the temple clothed in pure and white linen, and having their breasts girded with golden girdles.’ Exodus 29:6 and you shall set the turban on his head and put the holy crown on the turban. Turban. Ex 28:36-39 Lev 8:9 Exodus 29 Resources - Multiple Sermons and Commentaries A HOLY CROWN FOR TAKING AWAY INIQUITY And you shall set the turban on his head and put the holy crown on the turban - In Ex 28:36+ it was called a plate of pure gold. and in Ex 28:38+ was to "be on Aaron’s forehead," but here on the turban. Recall the purpose of the "holy crown" was to "take away the iniquity of the holy things which the sons of Israel consecrate, with regard to all their holy gifts." Bush - The holy crown. That is, the plate of gold with the blue lace above mentioned, Ex. 28:36, 37+. It is here called נזר nezer, separation, from its being a badge of the wearer being separated from his brethren. It is elsewhere used as a denomination of the diadems of kings, 2 Sa. 1:19, Ps. 89:40. The mention of the linen drawers is here omitted, because they were put on privately before they came to the more public vestry at the door of the tabernacle. Crown (05145)(nezer from nazar = to dedicate, consecrate) is a masculine noun derived from nazar which speaks of separation or dedication. It describes something (Lev 21:12 - anointing oil) or someone (priest - Ex 29:6, 39:30, Lev 8:9; Nazirite - Nu 6:5, 7-9, 12 - see Nazarite) set apart or consecrated to a deity for a special purpose (a holy purpose). Nezer is used of a royal crown in 2Sa 1:10; 2Ki 11:12; Zech 9:16; Ps 89:39, Ps 132:18; Pr 27:24; 2Chr 23:11. Jeremiah used nezer to refer to the hair of the personified Jerusalem (Jer. 7:29), the hair possibly being a symbol of consecration. TWOT - In view of the fact that the long hair of a Nazirite was a nezer denoting his consecration, and the head plate of a priest was a nezer denoting his consecration, the word nezer appears not to connote "crown" in the primary sense, but crown in the sense of the sign of one's consecration. This could be one's hair as well as a headpiece. The nezer was a sign of the king's consecration to his office just as it was a sign of the Nazirite's consecration to God. Exodus 29:7 "Then you shall take the anointing oil and pour it on his head and anoint him. Ex 28:41 30:23-31 Lev 8:10-12 10:7 21:10 Nu 35:25 Ps 89:20 133:2 Isa 61:1 Joh 3:34 1Jn 2:27 Exodus 29 Resources - Multiple Sermons and Commentaries ANOINTED FOR SERVICE AS HIGH PRIEST Then you shall take the anointing oil and pour it on his head and anoint him - David alludes to this anointing in Psalm 133:2 (describing brothers dwelling together in unity) "It is like the precious oil upon the head, Coming down upon the beard, Even Aaron’s beard, Coming down upon the edge of his robes." Moses did not just put a few drops of precious oil on Aaron but poured it exceeding abundantly upon him! The Septuagint (Lxx) translates anointing here with the noun (chrisma, which is the very word John used to describe the anointing of believer-priests with the Holy Spirit in 1 John 2:20+ and 1 John 2:21+ (cf 2 Cor 1:21-22) (See notes on anointing on Exodus 28:41). THOUGHT - Do you understand your anointing with the Spirit? Are you living out your divine appointment as His believer-priest in the power of the Spirit in the midst of a crooked and perverse generation (Php 2:15+, cf 1 Pe 2:9+)? If not, see the discussion of The Holy Spirit-Walking Like Jesus Walked! for Jesus was anointed with the Spirit to give us an example of how we can/should live (cf Luke 4:18+). Currid - The next step in the ritual is the pouring of oil on Aaron’s head. This is a solemn rite in the Hebrew Bible that is used to set apart a person to an office. It is used to consecrate someone to the office of prophet (1 Kings 19:16), to the office of king (1 Sam. 10:1; 16:13; 2 Kings 9:6) and to the office of priest. NET Note - The act of anointing was meant to set him apart for this holy service within the house of Yahweh. The psalms indicate that no oil was spared in this ritual, for it ran down his beard and to the hem of his garment. Oil of anointing was used for all major offices (giving the label with the passive adjective “mashiah” (or “messiah”) to anyone anointed. In the further revelation of Scripture, the oil came to signify the enablement as well as the setting apart, and often the Holy Spirit came on the person at the anointing with oil. The olive oil was a symbol of the Spirit in the OT as well (Zech 4:4–6). And in the NT “anointing” signifies empowerment by the Holy Spirit for service. POSB - The oil is a symbol of the Holy Spirit and of God’s appointment and power. The priest, the servant of God, was appointed by God; therefore, he was to be anointed with the Spirit and power of God. Guzik - Priests must be anointed. The oil (a picture of the Holy Spirit) was poured over their heads, indicating that it was given in great measure, not in small measure (Psalm 133:2).. Like these ancient priests, every believer has an anointing (1 John 2:20) that they may receive and walk in by faith. Walter Kaiser - For the composition of the anointing oil, see Ex 30:22–25. Notice the connection of the verb māšaḥ (“anoint”) with the noun māšîaḥ (“anointed one,” viz., “Messiah” (EBC-Ex) Bush - Thou shalt then take the anointing oil, &c. Heb. שמן המשחה shemen hammishshah, oil of unction; the peculiar mode of compounding which for sacred purposes is afterwards detailed, Ex. 30:23–33. This was perhaps the most important, because the most significant, part of the ceremony of the consecration. As the High Priest was a type of Christ, whatever part of the ceremonies represented the most eminent endowments and attributes of the great Antitype were certainly of paramount import to all others. Now the ineffable sanctity of the Savior, the measureless possession of the gifts and graces the Holy Spirit conferred upon him, was one of those divine qualifications which went preeminently to constitute the greatness, the fitness, and glory of his sacerdotal character; and so far as the communication of this plenary gift of the Spirit could be shadowed forth by any physical act, it was done by the process of anointing. Thus, Isa. 61:1+, ‘The Spirit of the Lord God is upon me, because the Lord hath anointed me to preach,’ &c. Indeed it is from the import of this act that our Lord receives his most familiar designation. The Hebrew term for anoint is משח mashah, from which comes משיח mashiah or Messiah. Greek Christos, Christ, i. e. the Anointed One, the preeminent and distinguishing appellation of the Savior of men. The consecration of the High Priest to his office was a type of that of Christ, and of this the pouring out of the holy oil was a most beautiful emblem. As oil insinuates itself into and diffuses itself over the body to which it is applied, so the divine nature, the informing Spirit of God possessed wholly the human person of Jesus, communicating to him all those attributes and perfections which exalted the ‘name of Jesus above every name,’ (Php 2:9-10) and qualified him to act as Mediator between God and man (1 Ti 2:5, Heb 8:6, Heb 9:15, Heb 12:24). In the consecration of the Aaronic order, the inferior priests were only sprinkled with this oil mixed with the blood of the sacrifice, but in the unction of the High Priest the oil was so copiously poured forth as to ‘run down upon the beard, and even to the skirts of his garments.’ (Ps 133:2) It was like ‘the dew of Hermon,’ says the Psalmist, ‘descending upon the mountains of Zion.’ This was because it pointed to him who received the Spirit ‘without measure.’ (Jn 3:34) He was ‘anointed with the oil of gladness above his fellows;’ (Heb 1:9) i. e. above those who possessed with him a fellowship or similarity of office, as types of himself. Aaron was anointed high priest; Saul was anointed king; Elisha was anointed prophet; Melchizedek, king and priest; Moses, priest and prophet; David, king and prophet; yet none was ever anointed to the joint possession of all these dignities together save the Christ of God, the antitype of them all. Christians derive the name of Christians from their profession of Christ, and the nature and character of Christians from their (COVENANT) union to Christ. It is their peculiar privilege and distinguishing joy, ‘to have the unction from the Holy One, and to know all things,’ (1 Jn 2:27) that are necessary for them to know. As the oil which was poured upon Aaron was so copiously effused as to run down to the ‘skirts of his clothing,’ so the unction of the Holy One was so abundant, that from him (CHRIST) as the Head, it ever has and ever will run down to the meanest and weakest believers (cf Ro 5:5). And this ‘anointing which they receive of him, abideth in them, and teacheth them.’ (1 Jn 2:27) What distinguished honor then, what strong consolation, pertain to them, who are made one with Christ, and who feel the heavenly influences of His Spirit in their souls! They obtain a life from Him with which they were not born (2 Pe 1:4); and which because it is His life can never be destroyed! Exodus 29:8 "You shall bring his sons and put tunics on them. Ex 28:40 Lev 8:13 Exodus 29 Resources - Multiple Sermons and Commentaries THE CLOTHING OF AARON'S SONS You shall bring his sons and put tunics on them - The verb bring (qarab) has the idea of bring near and thus to present, and is better rendered "You are to present his sons." (NET) Note that they are not to be anointed with oil as was the High Priest Aaron. Bush - You shall brin. Heb. תקריב takrib, shalt bring near, shalt cause to approach. But whether the term is to be understood in a general sense of their being set apart or devoted to the service of God, or more strictly of their being brought near to the door of the Tabernacle, where these consecration-ceremonies were to be performed, is not certain. They were to be immediately robed in their sacred garments, as the anointing rite was to be confined to Aaron as High Priest. These garments were the drawers or breeches, the coat, the girdle, and the bonnet. The first two were like those of the High Priest. The bonnet was probably the same as the mitre worn by the high priest with the slight difference before mentioned. The girdles (sashes) of the inferior priests were of the same form as that of the high priest; but less costly and of less elegant texture. These four garments were of linen, such as were worn by the Egyptian priests as emblems of innocence. Cicero has observed from Plato, that ‘white is a color peculiarly becoming the Deity.’ Exodus 29:9 "You shall gird them with sashes, Aaron and his sons, and bind caps on them, and they shall have the priesthood by a perpetual statute. So you shall ordain Aaron and his sons. they shall have the priesthood: Ex 28:1 Nu 16:10,35,40 18:7 Heb 5:4,5,10 7:11-14 ordain: Heb. fill the hand of, Ex 28:41 32:29: Lev 8:22-28 Heb 7:23-28 Exodus 29 Resources - Multiple Sermons and Commentaries You shall gird them with sashes, Aaron and his sons, and bind caps on them, and they shall have the priesthood by a perpetual statute - While the tunics and sashes are similar to the High Priest Aaron's clothing, the cap is different and is not the turban (Ex 28:39) but is a less majestic headgear and without the gold plate that says "holy to the LORD." And yet despite these differences, the clothing that would be worn by the ordinary priests (in this case the four sons) is still "for glory and for beauty." (Ex 28:40). THOUGHT - The believer's priesthood is perpetual. Rev 1:6+ "He has made us to be a kingdom, priests to His God and Father–to Him be the glory and the dominion forever and ever. Amen." Rev 5:10+ “You have made them to be a kingdom and priests to our God; and they will reign upon the earth.” and Rev 20:6+ "they will be priests of God and of Christ and will reign with Him for a thousand years." Bush - bind caps on them. Heb. חבשת להם habashta lahem, shalt bind to them; a phraseology adapted to the act of wrapping a head-dress upon one, whereas our term ‘put’ is more obviously conformed to the usages with which we are familiar in loosely and lightly covering the head with a cap, hat, or bonnet. Bush - a perpetual statute. Heb. לחקת עולם lehukkath olam, for a statute of eternity; i. e. they shall enjoy that office in uninterrupted succession as long as the Aaronical Priesthood itself continued. So you shall ordain Aaron and his sons - Recall the word ordain literally means "filling the hand" about which Currid comments this phrase "includes a verb in the Piel stem. In that stem, the verb ‘to fill’ often refers to the induction of a person to a priestly office—see Ex 29:9, 29, 33, 35; Ex 32:29; Lev. 8:33; Lev 16:32). It must have originally referred to some type of investiture ceremony in which some object was placed in the priest’s hand to symbolize his office. In Akkadian, it is an expression that means ‘to put a man in charge of something’—that is, to give him a task to perform." Bush - ordain Aaron and his sons. This, as we have before remarked, is not the term for the general act of consecration, but for a particular ceremony forming a part of it. The original is מלאת יד millėtha yad, thou shalt fill the hand of Aaron and his sons; an expression alluding to the fact of some part of the sacrifice being put into their hands to be waved and then borne to the altar. As sacrificing was a very prominent part of the sacerdotal office, this was a ceremony strikingly significant of the nature of the functions which they were called to discharge; and as it was the first or initiating action that marked their entrance upon the performance of the priestly services, the idea of consummation or perfection is attached to it, for which reason it is rendered in English by the term consecrate, as if it were the crowning ceremony of the whole. So also the Gr. τελειωσεις Ααρων τας χειρας αυτου, και τας χειρας τωυ ‘υιων αυτου, thou shalt consummate, or perfect, the hands of Aaron and the hands of his sons; i. e. thou shalt do to him, through the medium of his hands, that which shall be virtually the perfecting act of investiture upon his person....This was a kind of initiating or inaugurating act on the part of the tribe of Levi—a specimen of such thoroughgoing obedience to the divine mandate as to amount to an installing of themselves in the official dignity to which they were destined. It is easy to perceive from all this the true force of the expression. ‘The filling of the hands,’ says Rabbi Solomon, ‘is nothing else than an initiation when one enters upon any business that he may be confirmed in it from that day forward.’ In a somewhat like manner it is said to have been formerly customary in the English church, when a minister was ordained, for the Bishop to put into his hand a Bible indicative of the nature of the work upon which he had now entered, and of which his hands, as well as his head and his heart, were to be full. Exodus 29:10 "Then 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. shall bring: Ex 29:1 lay: Ex 29:15,19 Lev 1:4 3:2 8:14,18 16:21 Isa 53:6 2Co 5:21 Exodus 29 Resources - Multiple Sermons and Commentaries LAYING HANDS ON THE SACRIFICE Then you shall bring the bull before the tent of meeting - Again a better translation is "You are to present the bull at the front of the tent of meeting, (Ex 29:10NET) Guzik - The washing at the door of the tabernacle was only one aspect of the symbolic cleansing from sin. There had to be the punishment of the guilty, and this happened. As Aaron and his sons put their hands on the head of the bull, they symbolically transferred their sin to the bull. Like these ancient priests, every believer can only be consecrated to God through sacrifice. Our consecration should be greater, because it was made through a far greater sacrifice—the sacrifice of God’s own Son.
Êxodo 29
Guzik - As the sin offering before it, the burnt offering also symbolically received the sins of the priests and they laid their hands on the head of the animal and confessed their sin. Bush - Shall put their hands upon the head, &c. The general import of this action was always the same, viz., to indicate the sinfulness of the offerers, and to prefigure the vicarious sufferings of Christ, the Lamb slain from the foundation of the world. It was done on the present occasion, though the ram offered was a ram of consecration, to convey the same impressive lesson that it ordinarily did to those concerned. Upon the priests’ initiation into their office they were to be taught the full significance of the various sacrifices which they were henceforth to be employed in offering. Exodus 29:16 and you shall slaughter the ram and shall take its blood and sprinkle it around on the altar. Ex 29:11,12 Exodus 29 Resources - Multiple Sermons and Commentaries and you shall slaughter the ram and shall take its blood and sprinkle it around on the altar. Currid The ram is then sacrificed for atonement and purification. Its blood is to be thrown on the altar round about; the blood of the sacrificial bull had only been put on the horns and the base of the altar (Ex 29:12). Now the entire structure is to be sprinkled with blood. Exodus 29:17 "Then you shall cut the ram into its pieces, and wash its entrails and its legs, and put them with its pieces and its head. wash: Lev 1:9,13 8:21 9:14 Jer 4:14 Mt 23:26 Exodus 29 Resources - Multiple Sermons and Commentaries Then you shall cut the ram into its pieces, and wash its entrails and its legs, and put them with its pieces and its head. Exodus 29:18 "You shall offer up in smoke the whole ram on the altar; it is a burnt offering to the LORD: it is a soothing aroma, an offering by fire to the LORD. a burnt offering: Ge 22:2,7,13 Lev 9:24 1Sa 7:9 1Ki 3:4 18:38 Ps 50:8 Isa 1:11 Jer 6:20 7:21,22 Mk 12:33 Heb 10:6-10 soothing aroma: Ge 8:21 Lev 1:17 Eph 5:2 Php 4:18 Exodus 29 Resources - Multiple Sermons and Commentaries You shall offer up in smoke the whole ram on the altar; it is a burnt offering to the LORD: it is a soothing aroma ("turn to sweet smoke"), an offering by fire to the LORD - The soothing aroma reminds me of Paul's description the "soothing aroma" of the sacrifices of the Lamb of God in Ephesians 5:1-2+ "Therefore be (present imperative see our need to depend on the Holy Spirit to obey) imitators of God, as beloved children; and walk (present imperative see our need to depend on the Holy Spirit to obey) in love, just as (TERM OF COMPARISON) Christ also loved you and gave Himself up FOR (GREEK = HUPER = IN OUR PLACE - SUBSTITUTION) us, an offering and a sacrifice to God as a fragrant aroma ("pleasing aroma" - NLT)." The Septuagint has euodia for soothing, the same word Paul uses in Eph 5:2 for fragrant. NET Note - According to Lev 1 the burnt offering (often called whole burnt offering, except that the skins were usually given to the priests for income) was an atoning sacrifice. By consuming the entire animal, God was indicating that he had completely accepted the worshiper, and as it was a sweet smelling fire sacrifice, he was indicating that he was pleased to accept it. By offering the entire animal, the worshiper was indicating on his part a complete surrender to God. These sections show that the priest had to be purified or cleansed from defilement of sin and also be atoned for and accepted by the LORD through the blood of the sacrifice. The principles from these two sacrifices should be basic to anyone seeking to serve God. Guzik - The ram was completely burnt before the LORD, with its blood sprinkled on the altar. The burnt offering said, “We have failed to give our all to God. This animal now gives its all to atone for our failure, and we decide to live now giving our all, even as this animal who dies in our place.” Kaiser - Entire and wholehearted dedication of everything they were or hoped to be to God was called for. This constituted the “pleasing aroma” to the Lord (v.18; cf. Lev 1:9). POSB - Note that Aaron and his sons were to take a whole ram and sacrifice it to the LORD. This symbolized total dedication, the dedication of the priest’s whole life to the LORD. We must dedicate our entire beings to the Lord; we must make a total dedication to Christ. Nothing less than the dedication of our total being, of all our faculties, constitutes the “entire ram” being laid upon the altar (v.18). THOUGHT - In Romans 12:1+, the apostle Paul encourages his readers to render a dedicated service to God by saying, ‘I urge you therefore, brethren, by the mercies of God, to present your bodies a living and holy sacrifice, acceptable (cf "soothing aroma") to God, which is your spiritual service of worship.’ The Greek term he uses for ‘sacrifice’ is thusia; that is the same word that is used in the Septuagint for part of the description of the whole burnt offering in Exodus 29:18—it is the word for ‘an offering of fire’. Why Paul employs this word is clear: the Christian’s entire life is to be consumed by service to God. Believers are simply to dedicate themselves wholly to God in whatever they do.This is an important teaching for Christians—that no matter what we do, it is to be for the glory and service of God. Whether it be vocation or vacation, it is to be done for the honour of God. We are not to take care of our religion on Sunday, and then do what we want throughout the week. All of life is religion; all of life is worship. There is to be an all-consuming vibrancy and urgency in our labours for Christ. (Currid) Burnt offering (05930)('olah from 'alah = to ascend and thus the picture of going up in smoke) refers to a whole burnt offering (one which goes up in smoke), which was voluntary, was understood as a sacrificial gift to God, resulting in a pleasing aroma acceptable to Jehovah (Lev 1:9). The presenter laid hands on the sacrifice which many feel signifies they saw the animal sacrifice as their substitute. The blood was sprinkled on the altar (Lev 1:6) When this offering was properly carried out (including a right heart attitude not just a "going through the motions," [which was not pleasing to God - Jer 6:20, Jer 7:21, 23, 24, see David - Ps 51:16-17+ not just an external "work," but an internal submission and obedience to Jehovah), they made atonement and were acceptable before Jehovah. The total burning indicated (or should have indicated) total consecration of the presenter's heart and soul and life to Jehovah. As noted a key feature of 'olah appears to be that among the Israelite sacrifices only 'olah is wholly burned, rather than partially burned and eaten by the worshipers and/or the priest. Thus, the whole animal is brought up to the altar and the whole is offered as a gift (minha) in homage to Yahweh. Whole offering would be a better rendering in English to convey the theology. It is indeed burned, but the burning is essentially secondary to the giving of the whole creature to Yahweh. Burnt Offering - 'olah , "what ascends" in smoke to God, being wholly consumed to ashes. Part of every offering was burnt in the sacred fire, the symbol of God's presence; but this was wholly burnt, as a "whole burnt offering." (Fausset's Bible Dictionary) Question: What is a burnt offering? Answer: The burnt offering is one of the oldest and most common offerings in history. It’s entirely possible that Abel’s offering in Genesis 4:4 was a burnt offering, although the first recorded instance is in Genesis 8:20 when Noah offers burnt offerings after the flood. God ordered Abraham to offer his son, Isaac, in a burnt offering in Genesis 22, and then provided a ram as a replacement. After suffering through nine of the ten plagues, Pharaoh decided to let the people go from bondage in Egypt, but his refusal to allow the Israelites to take their livestock with them in order to offer burnt offerings brought about the final plague that led to the Israelites’ delivery (Exodus 10:24-29). The Hebrew word for “burnt offering” actually means to “ascend,“ literally to “go up in smoke.” The smoke from the sacrifice ascended to God, “a soothing aroma to the LORD” (Leviticus 1:9). Technically, any offering burned over an altar was a burnt offering, but in more specific terms, a burnt offering was the complete destruction of the animal (except for the hide) in an effort to renew the relationship between Holy God and sinful man. With the development of the law, God gave the Israelites specific instructions as to the types of burnt offerings and what they symbolized. Leviticus 1 and 6:8-13 describe the traditional burnt offering. The Israelites brought a bull, sheep, or goat, a male with no defect, and killed it at the entrance to the tabernacle. The animal’s blood was drained, and the priest sprinkled blood around the altar. The animal was skinned and cut it into pieces, the intestines and legs washed, and the priest burned the pieces over the altar all night. The priest received the skin as a fee for his help. A turtledove or pigeon could also be sacrificed, although they weren’t skinned. A person could give a burnt offering at any time. It was a sacrifice of general atonement—an acknowledgement of the sin nature and a request for renewed relationship with God. God also set times for the priests to give a burnt offering for the benefit of the Israelites as a whole, although the animals required for each sacrifice varied: Every morning and evening (Exodus 29:38-42; Numbers 28:2) Each Sabbath (Numbers 28:9-10) The beginning of each month (Numbers 28:11) At Passover (Numbers 28:19) With the new grain/firstfruits offering at the Feast of Weeks (Numbers 28:27) At the Feast of Trumpets/Rosh Hashanah (Numbers 29:1) At the new moon (Numbers 29:6) The ultimate fulfillment of the burnt offering is in Jesus’ sacrifice on the cross. His physical life was completely consumed, He ascended to God, and His covering (that is, His garment) was distributed to those who officiated over His sacrifice (Matthew 27:35). But most importantly, His sacrifice, once for all time, atoned for our sins and restored our relationship with God. (Source: GotQuestions.org) Exodus 29:19 "Then you shall take the other ram, and Aaron and his sons shall lay their hands on the head of the ram. other: Ex 29:3 Lev 8:22-29 Aaron: Ex 29:10 Exodus 29 Resources - Multiple Sermons and Commentaries LAYING HANDS ON SECOND RAM Then you shall take the other ram, and Aaron and his sons shall lay their hands on the head of the ram - Comments are similar to Ex 29:15 but this second ram was to be used for consecrating Aaron and his four sons. Guzik explains that "Atonement for sin was performed with the sin offering and the burnt offering. Yet in their consecration, the priests still had to identify with the sacrificial victim. Their identification with the sacrifice went beyond atonement." Currid - Leviticus 8:23–24 demonstrates that this command is to be carried out in two stages: Aaron is first called and daubed with blood, and only afterwards are his sons brought to go through the same ritual. That separation underscores the pre-eminence of the high priest within the priesthood of Israel. Exodus 29:20 "You shall slaughter the ram, and take some of its blood and put it on the lobe of Aaron's right ear and on the lobes of his sons' right ears and on the thumbs of their right hands and on the big toes of their right feet, and sprinkle the rest of the blood around on the altar. put it on the: Lev 8:24 14:14 Isa 50:5 Mk 7:33 sprinkle: Lev 14:7,16 16:14,15,19 Isa 52:15 Heb 9:19-23 10:22 12:24 1Pe 1:2 Exodus 29 Resources - Multiple Sermons and Commentaries BLOOD ON THE EAR, HANDS AND FEET Related Passages: Leviticus 8:23-24+ Moses slaughtered it and took some of its blood and put it on the lobe of Aaron’s right ear, and on the thumb of his right hand and on the big toe of his right foot. 24 He also had Aaron’s sons come near; and Moses put some of the blood on the lobe of their right ear, and on the thumb of their right hand and on the big toe of their right foot. Moses then sprinkled the rest of the blood around on the altar. You shall slaughter the ram, and take some of its blood and put it on the lobe of Aaron's right ear and on the lobes of his sons' right ears and on the thumbs of their right hands and on the big toes of their right feet, and sprinkle the rest of the blood around on the altar. Treasury of Scripture Knowledge comment - All this doubtless was intended to signify, that the priest should dedicate all his faculties and powers to the service of God; his ear to the hearing and study of the law; his hands to diligence in the sacred ministry, and to all acts of obedience; and his feet to walking in the way of God's precepts; for the ear is the symbol of obedience, the hand of action, and the foot of the path or conduct in life. And the sprinkling might further teach him, that he could neither hear, work, nor walk profitably, uprightly, and well pleasingly in the sight of God, without the application of the blood of the sacrifice. Alan
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Guzik - With the coming generations, new descendants of Aaron would qualify for the priesthood and would be consecrated the same way. For Aaron and his descendants the consecration process took seven days. For seven days they lived at the tabernacle and ate the ram of the consecration and the bread of consecration. The consecration ceremony wasn’t quick and easy. It took time, reflection, and a constant awareness of sacrifice and atonement. Currid - When Aaron is about to die, we read in Numbers 20:25–26 that God commands Moses to ‘Take Aaron and Eleazar his son and bring them up to Mount Hor, and strip Aaron of his clothes and put them on Eleazar his son, so that Aaron might be gathered [to his fathers] and die there.’ The transference of the holy clothes is the symbol of the handing on of the high priesthood. Exodus 29:31 "You shall take the ram of ordination and boil its flesh in a holy place. the ram: Ex 29:27 boil its flesh: Lev 8:31 1Sa 2:13,15 Eze 46:20-24 Exodus 29 Resources - Multiple Sermons and Commentaries You shall take the ram of ordination and boil its flesh in a holy place - The ram of ordination refers to Ex 29:27 ("the ram of ordination") that is the breast and thigh (Ex 29:27) and this is what is left over of the ram. It is not to be cooked in a sacred place, presumably in the Tabernacle courtyard, for later Leviticus 6:16 we read ‘It shall be eaten as unleavened wafers in a holy place; they shall eat it in the court of the Tent of Meeting’ (cf. Lev. 6:26). NET Note agrees that "The “holy place” must be in the courtyard of the sanctuary. Lev 8:31 says it is to be cooked at the entrance of the tent of meeting. Here it says it will be eaten there as well. This, then, becomes a communion sacrifice, a peace offering which was a shared meal. Eating a communal meal in a holy place was meant to signify that the worshipers and the priests were at peace with God." Exodus 29:32 "Aaron and his sons shall eat the flesh of the ram and the bread that is in the basket, at the doorway of the tent of meeting. Aaron: Ex 24:9-11 Lev 10:12-14 and the bread: Ex 29:2,3,23 Mt 12:4 Exodus 29 Resources - Multiple Sermons and Commentaries A COMMUNION MEAL Aaron and his sons shall eat the flesh of the ram and the bread that is in the basket, at the doorway of the tent of meeting - This meal as noted in the following verse was only for Aaron and this sons. Currid makes a great point that "At the conclusion of such a ritual it is common for the participants to share a sacrificial meal (see Ex 24:5–11; and cf. Ex 18:12).. This is often referred to as a covenant meal and it is held at the close of the ceremony ratifying a pact in order to celebrate the new bond and to make it binding for ever. Central to the meal is food that has been consecrated at the altar. Exodus 29:33 "Thus they shall eat those things by which atonement was made at their ordination and consecration; but a layman shall not eat them, because they are holy. eat those: Lev 10:13-18 Ps 22:26 Joh 6:53-55 1Co 11:24,26 a layma: Lev 22:10-13 Nu 1:51 3:10,38 16:40 18:4,7 shall not eat them: Nu 16:5 Exodus 29 Resources - Multiple Sermons and Commentaries Thus they shall eat those things by which atonement was made at their ordination and consecration; but a layman shall not eat them, because they are holy. Cole refers to this as "the sacred meal (virtually a ‘peace-offering’) that sealed the priests’ appointment (verse 33), for only as priests could they eat ‘holy flesh’" Bush - A stranger shall not eat thereof because they are holy. Heb. כי קדש הם ki kodesh hëm, because they are holiness; i. e. the bread and meats. Or the pronoun ‘they’ may refer to Aaron and his sons, who are called holy because they were consecrated to the service of God. ‘Stranger’ here signifies one that is not of the family of Aaron. Holy things for holy men was the motto of the Levitical economy. Exodus 29:34 "If any of the flesh of ordination or any of the bread remains until morning, then you shall burn the remainder with fire; it shall not be eaten, because it is holy. flesh: Ex 29:22,26,28 burn: Ex 12:10 16:19 Lev 7:18,19 8:32 10:16 Exodus 29 Resources - Multiple Sermons and Commentaries DON'T SAVE THE LEFTOVERS If any of the flesh of ordination or any of the bread remains until morning, then you shall burn the remainder with fire; it shall not be eaten, because it is holy - There is to be no passing out of leftovers to others because they are holy, set apart for the priests. Currid - Eating of the food is restricted to the time set apart for the ordination meal. The food is too sacred to be consumed at other times. This law is the same as the one given at Passover (see Ex 12:10). The Lord’s Supper in the New Testament is a covenant meal of celebration. Jesus proclaims that ‘This cup which is poured out for you is the new covenant in my blood’ (Luke 22:20). It is modelled after the Passover meal from the Old Testament, which itself is a covenant meal of celebration. Whenever Christians participate in communion, they are sharing in such a meal of joy because they are in covenant with Christ Jesus. But one wonders how much joy and celebration the church has in communion today? John G. Paton, who was a missionary to the cannibals in the New Hebrides in the middle of the nineteenth century, tells the story of the first communion held on one of the islands. He says, ‘For three years we had toiled and prayed and taught for this. At the moment when I put the bread and wine into those dark hands, once stained with the blood of cannibalism but now stretched out to receive and partake the emblems and seals of the Redeemer’s love, I had a foretaste of the joy of glory that well-nigh broke my heart to pieces. I shall never taste a deeper bliss till I gaze on the glorified face of Jesus himself.’ May our hearts contain that ‘joy of glory’ the next time we partake of the Lamb’s great supper! Exodus 29:35 "Thus you shall do to Aaron and to his sons, according to all that I have commanded you; you shall ordain them through seven days. Thus you shall do: Ex 40:12-15 Lev 8:4-36 according: Ex 39:42,43 40:16 Joh 16:14 seven days: Ex 29:30,37 40:12,13 Lev 8:33-35 14:8-11 Exodus 29 Resources - Multiple Sermons and Commentaries YAHWEH COMMANDS OBEDIENCE Thus you shall do to Aaron and to his sons, according to all that I have commanded you; you shall ordain them through seven days - This marks the end of the installation instructions for the priests. This was to continue for seven days. Currid - The ordination ceremony is to proceed according to the directives God has given. The ritual is not to vary from them in any way. In addition, it is to last for seven days—the number ‘seven’, of course, symbolizes completion and fulfilment. It has been suggested that the text may mean that the entire ceremony is to be repeated on each of the seven days. That is unlikely, on the basis of Leviticus 8:33, which may be understood to indicate one ceremony lasting through the seven-day period. Yet, as we shall see in the next verse, one aspect of the ceremony—the sacrifice of the bull of atonement—is repeated on each day of the period of consecration. (For commentary on the expression ‘fill the hand’, see 28:41.) Exodus 29:36 "Each day you shall offer a bull as a sin offering for atonement, and you shall purify the altar when you make atonement for it, and you shall anoint it to consecrate it. Each day: Ex 29:10-14 Eze 43:25,27 48:18-20 Heb 10:11 shall purify: Lev 16:16-19,27 Heb 9:22,23 anoint it: Ex 30:26,28,29 40:9-11 Lev 8:10,11 Nu 7:1 Exodus 29 Resources - Multiple Sermons and Commentaries INSTRUCTIONS FOR EACH OF THE SEVEN DAYS Each day you shall offer a bull as a sin offering for atonement, and you shall purify the altar when you make atonement for it, and you shall anoint it to consecrate it - So here we see that atonement by a sin-offering must be made even for an inanimate object like the altar and it required seven days for completion. This daily ritual for seven days reminded Aaron and the priests that any animal sacrifice could not take away sin, only providing a temporary covering. The writer of Hebrews records "Every priest stands daily ministering and offering time after time the same sacrifices, which can never take away sins." (Hebrews 10:11) Cole suggests that "Perhaps it is regarded as being initially ‘defiled’ since it is the product of human hands, unlike the natural stone or earth altar enjoined in Ex 20:24, 25." Currid - Nothing in the created order is naturally, or inherently, holy. And the altar, because it is made of earthly material, is not sacred. In addition, it is constructed by the hands of man and, therefore, actually bears a natural impurity. Thus it cannot be used for sacred ritual unless it is set apart and consecrated. The prophet Ezekiel provides a detailed description of this act in his vision of the temple in Ezekiel 43:18–27. He comments, ‘Make atonement for the altar for seven days and purify it and consecrate it [literally, “fill its hand”]. And when they complete the days, then on the eighth day the priests will offer burnt offerings on the altar …’ (Ezek. 43:26–27). Bush - For atonement. Heb. על הכפרים al hakkippurim, pl. for expiations, propitiations, reconciliations; meaning for Aaron and his sons, and the altar. The original term implies both the pacification of God’s wrath on account of sin, and the merciful covering of transgression, which enter so essentially into the idea of atonement. Bush - Thou shalt cleanse the altar. Heb. חטאת hittëtha. Leclerc well remarks that this word in Piel when spoken of persons signifies to expiate, to atone for, but when applied to things to purge, cleanse, purify, as here. Gr. καθαριεις, thou shalt purify. It is not to be supposed that this period of seven days allotted to the consecration of the altar was distinct from the seven days of consecrating the priests, or that the atonements in the one case were different from those in the other. They were in fact one and the same. The atoning virtue of the sacrifices applied itself at the same time both to the persons sanctified and to the altar. The phrase ‘when thou hast made atonement for it,’ should rather be rendered ‘when thou hast made an atonement upon it,’ and the meaning is, that during all the time in which they were engaged from day to day in offering the prescribed sacrifices, they were to be careful to keep the altar duly cleansed, to have the ashes removed, and the unction applied to it, so that at the end of the time it should be an altar duly consecrated, like those who had been ministering at it, so that henceforth it should be so preeminently holy as to confer a relative holiness upon the gifts laid upon it. ‘Whatsoever toucheth it shall be holy,’ upon which our Savior’s brief and pithy comment is, ‘The altar sanctifieth the gift.’ Like a magnetized bar of iron or steel, it was first to receive itself a sanctifying influence from the oblations presented upon it, and then for ever after to impart it. Exodus 29:37 "For seven days you shall make atonement for the altar and consecrate it; then the altar shall be most holy, and whatever touches the altar shall be holy. and sanctify it: Ex 40:10 Da 9:24 it shall be an: Ex 30:29 Mt 23:17,19 Exodus 29 Resources - Multiple Sermons and Commentaries For seven days you shall make atonement for the altar and consecrate it; then the altar shall be most holy, and whatever touches the altar shall be holy - The daily sacrifices of a bull would result in the altar finally and fully being consecrated at seven days. Note the phrase most holy which seemingly is explained by the fact that it is so holy that whatever touches it would also be considered holy. Jesus seems to allude to this in Mt 23:19 when He declared "“You blind men, which is more important, the offering, or the altar that sanctifies (MAKES HOLY) the offering (PRESUMABLY WHEN THE OFFERING TOUCHED THE ALTAR)?" Currid - Consecration of the altar will result in its becoming ‘most holy’. In Hebrew this phrase actually consists of two instances of the same noun: the first is a single construct, ‘holy of’, and the second is a plural genitive, ‘holies’. The name ‘holy of holies’ normally refers to the inner sanctuary of the tabernacle, but here the expression is being used as a superlative. The altar will become exceptionally holy. Some commentators understand the last line of the verse to be speaking of a ‘contagious holiness’—in other words, it is saying that whatever touches the altar will become holy. That is probably incorrect. Rather, the statement means that no common or profane thing is to be allowed to touch the altar. Only the priests, who are holy, are to come near it—the common man may not approach. NET Note - This line states an unusual principle, meant to preserve the sanctity of the altar. S. R. Driver explains it this way (Exodus, 325): If anything comes in contact with the altar, it becomes holy and must remain in the sanctuary for Yahweh’s use. If a person touches the altar, he likewise becomes holy and cannot return to the profane regions. He will be given over to God to be dealt with as God pleases. Anyone who was not qualified to touch the altar did not dare approach it, for contact would have meant that he was no longer free to leave but was God’s holy possession—and might pay for it with his life (see Exod 30:29; Lev 6:18b, 27; and Ezek 46:20). Application - The concept of holiness is so evident in the current passage. It is important to understand that holiness is not inherent in creation, but comes only by the commands and dictates of God. He alone is the source of holiness. There is nothing innately holy in the materials of the tabernacle, or in the cloth of the priestly vestments, or in the priesthood itself. These are naturally just common things and people. For something to be holy it must, first of all, be set apart and consecrated by God. And thus for something to be holy it must have been on the receiving end of God’s activity in making it holy. One of the primary names for believers in the Old Testament is the ‘holy ones’ (see, for example, Deut. 33:2–3; Job 5:1; Ps. 16:3; 34:9; Zech. 14:5). This is also the case in the New Testament, in which the word often translated ‘saint’ is literally ‘holy one’ (e.g., Rom. 1:7; 1 Cor. 1:2; Eph. 1:1). Now people in their natural state are common and, indeed, profane. For someone to be called a ‘holy one’ the work of God must have taken place in that person’s heart. It is God who changes something, or someone, from common to holy. It is his work, and it is to his glory and honour that he does such things! (Currid) Exodus 29:38 "Now this is what you shall offer on the altar: two one year old lambs each day, continuously. NET Exodus 29:38 "Now this is what you are to prepare on the altar every day continually: two lambs a year old. NLT Exodus 29:38 "These are the sacrifices you are to offer regularly on the altar. Each day, offer two lambs that are a year old, ESV Exodus 29:38 "Now this is what you shall offer on the altar: two lambs a year old day by day regularly. NIV Exodus 29:38 "This is what you are to offer on the altar regularly each day: two lambs a year old. two lambs: Nu 28:3-8 1Ch 16:40 2Ch 2:4 13:11 31:3 Ezr 3:3 Da 9:21,27 Da 12:11 Joh 1:29 Heb 7:27 1Pe 1:19 Rev 5:9-12 Exodus 29 Resources - Multiple Sermons and Commentaries INSTRUCTIONS FOR DAILY BURNT OFFERINGS Currid - The biblical author now broadens the scope of the discussion, moving from the specific ordination ritual of the priesthood to the practice of the regular burnt offering that is at the core of the Hebrew sacrificial system. It is the twice-daily sacrifice that lies at the heart of the Israelite form of worship. Then the writer provides a summary statement of all that has gone before regarding the tabernacle, the priesthood and the offerings—he tells us why they exist. Now this is what you shall offer on the altar: two one year old lambs each day, continuously - These daily burnt offerings were to be accompanied by grain offerings as noted in Ex 29:40. Alan
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Guzik - The Apostle Paul used the terminology of the drink offering to express his complete devotion to God, and his possibly soon martyrdom (Philippians 2:17+ - But even if I am being poured out as a drink offering upon the sacrifice and service of your faith, I rejoice and share my joy with you all.). See also 2 Ti 4:6+ "For I am already being poured out as a drink offering, and the time of my departure has come." Alan Cole on Flour … oil … wine: - cereal-offerings and libations of wine accompanied the animal sacrifice, in an ancillary capacity. Perhaps the thought was that a complete burnt-offering to God ought to include every element of an ordinary domestic meal (meat, bread, wine). Exodus 29:41 "The other lamb you shall offer at twilight, and shall offer with it the same grain offering and the same drink offering as in the morning, for a soothing aroma, an offering by fire to the LORD. offer: 1Ki 18:29,36 2Ki 16:15 Ezr 9:4,5 Ps 141:2 Eze 46:13-15 Da 9:21 Exodus 29 Resources - Multiple Sermons and Commentaries THESE OFFERING ALSO WERE FOR A SOOTHING AROMA The other lamb you shall offer at twilight, and shall offer with it the same grain offering and the same drink offering as in the morning, for a soothing aroma, an offering by fire to the LORD. Guzik on soothing aroma These burnt offerings—completely consumed by fire—pleased God and “smelled good” to Him. God is honored and glorified by our complete surrender to Him. Grain offering (offering) (04503)(minchah) means a gift (given to another without compensation = Ge 32:13, 2Ki 8:8), tribute ( payment by one ruler or nation to another in acknowledgment of submission or as the price of protection = Jdg 3:14, 2Sa 8:2; Hos 10:6) or offering (as a gift offered to God). The most common sense by far in the OT is as an offering (usually "grain offering" in the NAS but it could refer to animal offerings Ge 4:3-5 or "sacrifices" in general Isa 19:21). Exodus 29:42 "It shall be a continual burnt offering throughout your generations at the doorway of the tent of meeting before the LORD, where I will meet with you, to speak to you there. a continual: Ex 29:38 30:8 Nu 28:6 Da 8:11-13 12:11 where: Ex 25:22 30:6,36 Lev 1:1 Nu 17:4 Exodus 29 Resources - Multiple Sermons and Commentaries IMPORTANCE OF DAILY BURNT OFFERINGS It shall be a continual burnt offering throughout your generations at the doorway of the tent of meeting before the LORD, where I will meet with you, to speak to you there- Yahweh promises to meet with the priest regularly as they carried out the daily burnt offerings. The phrase continual burnt offering speaks of the fact that blood needs to be shed for sins so that there could be continual fellowship with God. This recalls the words of the apostle John 1 John 1:6-7+ If we say that we have fellowship with Him and yet walk in the darkness, we lie and do not practice the truth; but if we walk in the Light as He Himself is in the Light, we have fellowship with one another, and the blood of Jesus His Son cleanses us from all sin. Guzik - Except for times of captivity and national apostasy, these daily sacrifices continued in Israel up through the time of the New Testament. Luke 1 describes Zacharias (the father of John the Baptist) ministering at a morning sacrifice, which developed into what we might call “morning devotions” for ancient Israel. Currid - The daily sacrifices are to take place at the entrance to the Tent of Meeting because that is where Yahweh will ‘meet’ his people. That verb literally signifies to ‘meet at an appointed place’—and that place is the doorway of the tent. Indeed, throughout later biblical history it is at this precise point that the glory cloud appears to Israel (see Num. 12:5; Deut. 31:15). Guzik - I will meet you: God wanted consecrated priests and a worshipping nation, and not because He simply wanted a “well-trained work-force.” God wanted consecrated priests and daily sacrifice so He could meet with and speak to His people. This is the great reason for consecration, for a sense of full surrender to God. It isn’t primarily so we can be better workers for God, but so that we can enjoy deeper and more meaningful relationship with Him. If this is of little interest to us, we will never be properly motivated to true consecration. Exodus 29:43 "I will meet there with the sons of Israel, and it shall be consecrated by My glory. ET Exodus 29:43 There I will meet with the Israelites, and it will be set apart as holy by my glory. NLT Exodus 29:43 I will meet the people of Israel there, in the place made holy by my glorious presence. ESV Exodus 29:43 There I will meet with the people of Israel, and it shall be sanctified by my glory. NIV Exodus 29:43 there also I will meet with the Israelites, and the place will be consecrated by my glory. consecrated: Ex 40:34 1Ki 8:11 2Ch 5:14 7:1-3 Isa 6:1-3 60:1 Eze 43:5 Hag 2:7-9 Mal 3:1 2Co 3:18 4:6 1Jn 3:2 Rev 21:22,23 Exodus 29 Resources - Multiple Sermons and Commentaries GOD SANCTIFIES THE PLACE I will meet there with the sons of Israel, and it shall be consecrated by My glory - There refers to the tent of meeting, the Tabernacle and later the Temple. However Kaiser suggest another interpretation writing that "The Hebrew for “the place will be consecrated” (v.43) is literally “it will be consecrated.” This may refer to the place, but it is better to assume “Israel” would be sanctified, since fellowship was based on atonement." Currid on consecrated by My glory - Note, again, that none of the elements associated with the system of worship possesses innate holiness. These objects and people must be consecrated, and that consecration flows only from Yahweh. They are set apart ‘by my glory’. The word translated ‘glory’ is kābōd in Hebrew, and it literally means ‘weight’. Often when it is used of God it indicates his presence, and that in the theophany of a cloud Guzik - It was the presence of God that truly sanctified and consecrated the tabernacle and the priests. It wasn’t primarily because of what the priests did. What the priests did in consecrate was remove the barriers to the radiant glory of God. Guzik - I will consecrate: God made it clear who performs the work of consecration. We are tempted to think that we sanctify our self because we are so immersed in the sanctifying process and because it draws so much out of us. Yet God does the work—what we do is remove barriers and spend time with the focus on Him. NET Note - The tabernacle, as well as the priests and the altar, will be sanctified by the power of Yahweh's presence. The reference here is to when Yahweh enters the sanctuary in all his glory (see Ex 40:34f.). Criswell - (vv. 43-46) Even more important than Israel's release from bondage in Egypt was the extraordinary fact that God would be dwelling among His people. Exodus 29:44 "I will consecrate the tent of meeting and the altar; I will also consecrate Aaron and his sons to minister as priests to Me. NET Exodus 29:44 "So I will set apart as holy the tent of meeting and the altar, and I will set apart as holy Aaron and his sons, that they may minister as priests to me. NLT Exodus 29:44 Yes, I will consecrate the Tabernacle and the altar, and I will consecrate Aaron and his sons to serve me as priests. ESV Exodus 29:44 I will consecrate the tent of meeting and the altar. Aaron also and his sons I will consecrate to serve me as priests. NIV Exodus 29:44 "So I will consecrate the Tent of Meeting and the altar and will consecrate Aaron and his sons to serve me as priests. I will consecrate the tent of meeting Lev 21:15 22:9,16 Joh 10:36 Rev 1:5,6 Exodus 29 Resources - Multiple Sermons and Commentaries I will consecrate the tent of meeting and the altar; I will also consecrate Aaron and his sons to minister as priests to Me. NET Note - This verse affirms the same point as the last, but now with an active verb: “I will set apart as holy” (or “I will sanctify”). This verse, then, probably introduces the conclusion of the chapter: “So I will.…” Exodus 29:45 "I will dwell among the sons of Israel and will be their God. NET Exodus 29:45 I will reside among the Israelites, and I will be their God, NLT Exodus 29:45 Then I will live among the people of Israel and be their God, ESV Exodus 29:45 I will dwell among the people of Israel and will be their God. NIV Exodus 29:45 Then I will dwell among the Israelites and be their God. Ex 15:17 25:8 Lev 26:12 Ps 68:18 Zec 2:10 Joh 14:17,20,23 2Co 6:16 Eph 2:22 Rev 21:3 Exodus 29 Resources - Multiple Sermons and Commentaries God in the Center - Tribes Arranged Around I will dwell among the sons of Israel and will be their God - Don't miss the incredible picture of God condescending to dwell in a tent as an expression of His lovingkindness and love for His people Israel! They did not deserve it and beloved neither do we! Humility and gratitude should be our continual mindset! John
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Guzik - they shall know that I am the LORD their God: God promised to show His glory through consecrated priests. When Moses and Aaron performed this ceremony of consecration, Leviticus 9:23–24 tells us the result: Then the glory of the LORD appeared to all the people, and fire came out from before the LORD and consumed the burnt offering and the fat on the altar. When all the people saw it, they shouted and fell on their faces. There is a price to pay for being fully surrendered to God. The ceremony of consecration was long, bloody, and it took persistence to complete. Yet the reward was far greater than the cost—the glory of the LORD was revealed not only to the consecrated priests, but to the people in general. Guzik - I will dwell among the children of Israel and will be their God: God again stressed the idea of relationship in the process of consecration. This worship-filled relationship with God is both the instrument and the fruit of consecration. Alan