Exodus · Chapter 29

Verse 1. Take one young bullock] This consecration did not take place till after the erection of the tabernacle. See Leviticus 8:9-14.

Verse 1. To hallow them, to minister to me — We come now to the directions given to Moses about the ceremonies of consecrating Aaron and his sons to the priests’ office. These were to be performed in a solemn manner, thereby to strike both them and the people with a still deeper sense of the dignity and sacredness of that function. They were chiefly to consist of three sacrifices, which, though distinguished from each other, were all of the expiatory kind, as appears from this, that the priests laid their hands on the two former, (verses 10, 15,) and were sprinkled with the blood of the last. Take one young bullock — This is mentioned first as the chief part of the ceremony, though several things were to be done previously to it, as washing them with water, (verse 4,) robing them in their sacerdotal garments, (verse 5,) anointing them with oil, (verse 7,) then the ceremony was to be completed by peculiar sacrifices, (verses 10, 11;) all which things are described as put in execution, Leviticus 8:2.

CONSECRATION OF AARON AND OF HIS SONS, 1-37.

The detailed description of the priestly garments is now followed by an account of the manner in which Aaron and his sons were to be solemnly set apart for the priest’s office. Moses, as the chosen mediator of the Sinaitic covenant, is authorized to order the entire service, offer the sacrifices of inauguration, and perform the ceremonials of consecration and induction into office. In this chapter we have the ceremonials prescribed; in Leviticus viii the record of the actual consecration. As the ritual of offerings is more fully given in Leviticus 1-7, the reader is referred for that information to notes on those chapters.

1. To hallow them — To consecrate and set them apart to minister unto Jehovah in the priest’s office. It was a solemn and appropriate ordination, and adapted to deepen in the minds of all the holy and responsible nature of their work in the sanctuary. Bullock… two rams — The purpose of these is detailed in great fulness in verses 10-28, and the corresponding passages in Leviticus 8.

Verse 2. Unleavened bread] Three kinds of bread as to its form are mentioned here, but all unleavened: 1. twxm matstsoth, unleavened bread, no matter in what shape. See Exodus 12:8. 2. tlj challoth, cakes, pricked or perforated, as the root implies. 3. yqyqr rekikey, an exceeding thin cake, from qr rak, to be attenuated, properly enough translated wafer. The manner in which these were prepared is sufficiently plain from the text, and probably these were the principal forms in which flour was prepared for household use during their stay in the wilderness. These were all waved before the Lord, Exodus 29:24, as an acknowledgment that the bread that sustains the body, as well as the mercy which saves the soul, comes from God alone.

Verse 2. Unleavened bread — To signify that both themselves and their services must be sincere, and free from all hypocrisy and wickedness. Cakes tempered with oil — Denoting that all their oblations and services must be under the influence of divine grace. Wheaten flour — The best part of the principal grain, to show that God must be served with the best.

2. Bread… cakes… oil — The manner of preparing the vegetable offering is described in Leviticus ii, where see notes. The distinction between the cakes and the wafers was in the thinness of the latter, the unleavened bread being made up in two different forms.

CONSECRATION OF AARON AND OF HIS SONS, 1-37.

The detailed description of the priestly garments is now followed by an account of the manner in which Aaron and his sons were to be solemnly set apart for the priest’s office. Moses, as the chosen mediator of the Sinaitic covenant, is authorized to order the entire service, offer the sacrifices of inauguration, and perform the ceremonials of consecration and induction into office. In this chapter we have the ceremonials prescribed; in Leviticus viii the record of the actual consecration. As the ritual of offerings is more fully given in Leviticus 1-7, the reader is referred for that information to notes on those chapters.

1. To hallow them — To consecrate and set them apart to minister unto Jehovah in the priest’s office. It was a solemn and appropriate ordination, and adapted to deepen in the minds of all the holy and responsible nature of their work in the sanctuary. Bullock… two rams — The purpose of these is detailed in great fulness in verses 10-28, and the corresponding passages in Leviticus 8.

V. 4. They were to be consecrated at the door of the tabernacle-God was pleased to dwell in the tabernacle, the people attending in the courts, so that the door between the court and the tabernacle was the fittest place for them to be consecrated in, who were to mediate between God and man, and to stand between both, and lay their hands (as it were) upon both. Here they were to be washed, signifying that they must be clean who bear the vessels of the Lord, Isaiah 52:11. And they were to be clothed with the holy garments, to signify that it was not sufficient for them to put away the pollutions of sin, but they must put on the graces of the Spirit, be clothed with righteousness, Psalm 132:9. They must be girded, as men prepared and strengthened for their work; and they must be robed and crowned, as men that counted their work and office their true honour.

Verse 4. Thou-shalt wash them] This was done emblematically, to signify that they were to put away all filthiness of the flesh and spirit, and perfect holiness in the fear of God; 2 Corinthians 7:1.

Verse 4. Unto the door of the tabernacle — God was pleased to dwell in the tabernacle, the people attending in the courts, so that the door between the court and the tabernacle was the fittest place for them to be consecrated in who were to mediate between God and man, to stand between both, and, as it were, lay their hands on both. Thou shalt wash them with water — To signify that they must be clean who bear the vessels of the Lord, Psalm 50:16; Isaiah 52:11. Ablution was an ancient rite in all acts of worship, as a proper emblem of sanctifying grace, and internal purity, without which external oblations and services are of little signification before God. As this was the first thing that was done for hallowing the priests, (Leviticus 8.,) it is probable their whole bodies were now washed, in token of the necessity of their being washed from all their sins by pardon and regeneration, and thoroughly renewed in heart and life, that they might begin their services aright: but afterward they were appointed to wash only their hands and their feet before they entered the tabernacle, (Exodus 30:19, &c.,) to remind them of those daily imperfections from which even such as are regenerated and created anew have need to be cleansed by a daily application of pardoning mercy, through the blood of atonement. Thus the Lord Jesus, “He that is washed needeth not save to wash his feet, but is clean every whit.”

4. Wash them with water — Comp. Leviticus 8:6; 16:4. Cleanness, purity, symbolizing holiness, was important to be observed, and is made emphatic in this ceremony.

Verse 5. Thou shalt take the garments] As most offices of spiritual and secular dignity had appropriate habits and insignia, hence, when a person was appointed to an office and habited for the purpose, he was said to be invested with that office, from in, used intensively, and vestio, I clothe, because he was then clothed with the vestments peculiar to that office.

Verse 5. They shalt take the garments, &c. — This was to signify that it was not sufficient for them to put away the pollutions of sin, but that they must put on divine graces, and be clothed with righteousness, Psalm 132:10. They must also be girded, as men prepared and strengthened for their work, and they must be robed and crowned, as men that counted their work and office their true honour.

5, 6. The garments — These, so fully described in the foregoing chapter, were to be formally placed upon the priest’s person as a part of the ceremony of consecration. Comp. Leviticus 8:7-9. The holy crown — The graven plate of gold described in Exodus 28:36-38; 39:30, 31.

Verse 6. The holy crown, a plate of gold, as appears from Leviticus 8:9. Exodus 28:36.

5, 6. The garments — These, so fully described in the foregoing chapter, were to be formally placed upon the priest’s person as a part of the ceremony of consecration. Comp. Leviticus 8:7-9. The holy crown — The graven plate of gold described in Exodus 28:36-38; 39:30, 31.

V. 7. The high priest was to be anointed with the holy anointing oil-That the church might be filled with the sweet favour of his administrations, and in token of the pouring out of the Spirit upon him, to qualify him for his work.

Verse 7. Then shalt thou take the anointing oil] It appears, from Isaiah 61:1, that anointing with oil, in consecrating a person to any important office, whether civil or religious, was considered as an emblem of the communication of the gifts and graces of the Holy Spirit. This ceremony was used on three occasions, viz., the installation of prophets, priests, and kings, into their respective offices. But why should such an anointing be deemed necessary? Because the common sense of men taught them that all good, whether spiritual or secular, must come from God, its origin and cause. Hence it was taken for granted, 1. That no man could foretell events unless inspired by the Spirit of God. And therefore the prophet was anointed, to signify the communication of the Spirit of wisdom and knowledge. 2. That no person could offer an acceptable sacrifice to God for the sins of men, or profitably minister in holy things, unless enlightened, influenced, and directed by the Spirit of grace and holiness. Hence the priest was anointed, to signify his being Divinely qualified for the due performance of his sacred functions. 3. That no man could enact just and equitable laws, which should have the prosperity of the community and the welfare of the individual continually in view, or could use the power confided to him only for the suppression of vice and the encouragement of virtue, but that man who was ever under the inspiration of the Almighty. Hence kings were inaugurated by anointing with oil. Two of these officers only exist in all civilized nations, the sacerdotal and regal; and in some countries the priest and king are still consecrated by anointing. In the Hebrew language jvm mashach signifies to anoint, and jyvm mashiach, the anointed person. But as no man was ever dignified by holding the three offices, so no person ever had the title mashiach, the anointed one, but Jesus the Christ. He alone is King of kings and Lord of lords: the king who governs the universe, and rules in the hearts of his followers; the prophet, to instruct men in the way wherein they should go; and the great high priest, to make atonement for their sins. Hence he is called the Messias, a corruption of the word jyvmh hammashiach, THE anointed ONE, in Hebrew; which gave birth to o cristov, ho Christos, which has precisely the same signification in Greek. Of him, Melchizedek, Abraham, Aaron, David, and others were illustrious types. But none of these had the title of THE MESSIAH, or THE ANOINTED of GOD. This does, and ever will, belong exclusively to JESUS the CHRIST.

Verse 7. Thou shalt take the anointing oil — Emblematical of the Holy Spirit, Isaiah 61:1; and pour it upon his head — In token of the pouring out of that Spirit upon him to qualify him for his work, that the church might be filled with the sweet savour of his ministrations.

7. The anointing oil — The composition of which is described in Exodus 30:23-25. Compare the allusion in Psalm 133:2.

CONSECRATION OF AARON AND OF HIS SONS, 1-37.

The detailed description of the priestly garments is now followed by an account of the manner in which Aaron and his sons were to be solemnly set apart for the priest’s office. Moses, as the chosen mediator of the Sinaitic covenant, is authorized to order the entire service, offer the sacrifices of inauguration, and perform the ceremonials of consecration and induction into office. In this chapter we have the ceremonials prescribed; in Leviticus viii the record of the actual consecration. As the ritual of offerings is more fully given in Leviticus 1-7, the reader is referred for that information to notes on those chapters.

1. To hallow them — To consecrate and set them apart to minister unto Jehovah in the priest’s office. It was a solemn and appropriate ordination, and adapted to deepen in the minds of all the holy and responsible nature of their work in the sanctuary. Bullock… two rams — The purpose of these is detailed in great fulness in verses 10-28, and the corresponding passages in Leviticus 8.

Ver. 9. A perpetual statute. Many promises of this kind occur; and they are all like the sure mercies of David, absorbed in the everlasting priesthood and kingdom of the Messiah, the Christ of God. For the Jews were to have a better priest than Aaron, Psalm 110:4; a better sacrifice than those offered under the law, Psalm 40:6; a better fountain than the brazen laver, Zechariah 13:1; a better covenant than that of Moses, Jeremiah 31.

CONSECRATION OF AARON AND OF HIS SONS, 1-37.

The detailed description of the priestly garments is now followed by an account of the manner in which Aaron and his sons were to be solemnly set apart for the priest’s office. Moses, as the chosen mediator of the Sinaitic covenant, is authorized to order the entire service, offer the sacrifices of inauguration, and perform the ceremonials of consecration and induction into office. In this chapter we have the ceremonials prescribed; in Leviticus viii the record of the actual consecration. As the ritual of offerings is more fully given in Leviticus 1-7, the reader is referred for that information to notes on those chapters.

1. To hallow them — To consecrate and set them apart to minister unto Jehovah in the priest’s office. It was a solemn and appropriate ordination, and adapted to deepen in the minds of all the holy and responsible nature of their work in the sanctuary. Bullock… two rams — The purpose of these is detailed in great fulness in verses 10-28, and the corresponding passages in Leviticus 8.

V. 10. There must be a sin-offering, to make atonement for them. The law made them priests that had infirmity; and therefore they must first offer for their own sin, before they could make atonement for the people, Hebrews 7:27,28. They were to put their hand on the head of their sacrifice; confessing that they deserved to die for their own sin, and desiring that the killing of the beast might be accepted as a vicarious satisfaction. It was used as other sin-offerings were; only, whereas the flesh of other sin-offerings was eaten by the priests, in token of the priests taking away the sin of the people, this was appointed to be all burnt without the camp, to signify the imperfection of the legal dispensation, for the sins of the priests themselves could not be taken away by those sacrifices, but they must expect a better high priest, and a better sacrifice.

Verse 10. Shall put their hands upon the head of the bullock.] By this rite the animal was consecrated to God, and was then proper to be offered in sacrifice. Imposition of hands also signified that they offered the life of this animal as an atonement for their sins, and to redeem their lives from that death which, through their sinfulness, they had deserved. In the case of the sin-offering and trespass-offering, the person who brought the sacrifice placed his hands on the head of the animal between the horns, and confessed his sin over the sin-offering, and his trespass over the trespass-offering, saying, “I have sinned, I have done iniquity; I have trespassed, and have done thus and thus; and do return by repentance before thee, and with this I make atonement.” Then the animal was considered as vicariously bearing the sins of the person who brought it.

Verse 10. There must be a sin-offering to make atonement for them. The law made them priests that had infirmity; and therefore they must first offer for their own sins, before they could make atonement for the people, Hebrews 7:27, 28. They were to put their hand on the head of their sacrifice; confessing that they deserved to die for their own sins, and desiring that the killing of the beast might be accepted as a vicarious satisfaction. It was used as other sin-offerings were; only, whereas the flesh of other sin-offerings was eaten by the priests, in token of the priests taking away the sins of the people, this was appointed to be all burned without the camp, to signify the imperfection of the legal dispensation, for the sins of the priests themselves could not be taken away by those sacrifices, but they must expect a better high-priest, and a better sacrifice.

Ver. 10. Shall put their hands upon the head of the bullock, to signify that they offered it for themselves and for their own sins, which the offerers performing this rite were to confess, Leviticus 16:21; and to testify their faith in the future sacrifice of Christ, upon whom their sins were to be laid, and by whose blood they were to be expiated.

10. Cause a bullock to be brought — Rather, as the Revised Version, thou shalt bring the bullock, that is, the bullock mentioned in verse 1. This was to be a sin-offering for Aaron and his sons. Comp. Leviticus 4:3-12, notes. Put their hands upon the head — Thus symbolically confessing their sins and transferring them to the substituted victim. See notes on Leviticus 1:4; 4:4.

CONSECRATION OF AARON AND OF HIS SONS, 1-37.

The detailed description of the priestly garments is now followed by an account of the manner in which Aaron and his sons were to be solemnly set apart for the priest’s office. Moses, as the chosen mediator of the Sinaitic covenant, is authorized to order the entire service, offer the sacrifices of inauguration, and perform the ceremonials of consecration and induction into office. In this chapter we have the ceremonials prescribed; in Leviticus viii the record of the actual consecration. As the ritual of offerings is more fully given in Leviticus 1-7, the reader is referred for that information to notes on those chapters.

1. To hallow them — To consecrate and set them apart to minister unto Jehovah in the priest’s office. It was a solemn and appropriate ordination, and adapted to deepen in the minds of all the holy and responsible nature of their work in the sanctuary. Bullock… two rams — The purpose of these is detailed in great fulness in verses 10-28, and the corresponding passages in Leviticus 8.

Ver. 12. Horns of the altar. Not of incense, as some would have it, but of the burnt-offerings.

12. Put it upon the horns of the altar — Thus sanctifying the altar itself that it might in turn sanctify the offerings put thereon. Pour… beside the bottom of the altar — Thus the substituted lives went out in blood under the altar, (comp. the “souls under the altar” in Revelation 6:9,) and made atonement for human lives. Comp. Leviticus 17:11.

13. Fat… caul… kidneys — See notes on Leviticus 3:3, 4.

Verse 14. It is a sin-offering.] See Clarke note on “Genesis 4:7”; “Genesis 13:13”; “Leviticus 7:1”, &c.

Ver. 14. It is a sin-offering, for the highpriest, as is plain from the whole context, and therefore ought to be burnt. There was indeed a law that the sin-offering, whose blood was not carried into the tabernacle, which was the case here, should not be burnt, but eaten. Leviticus 6:30. But that concerned the people, not the priests who did not eat, but burnt their own sin-offerings. Leviticus 4:3, 12.

14. A sin offering — On the nature of which see notes on Leviticus 4:3-12.

V. 15. There must be a burnt-offering, a ram wholly burnt, in token of the dedication of themselves wholly to God, as living sacrifices, kindled with the fire, and ascending in the flame of holy love. This sin-offering must be offered, and then the burnt-offering, for till guilt be removed no acceptable service can be performed.

Verse 15. There must be a burnt-offering, a ram wholly burned, in token of the dedication of themselves wholly to God, as living sacrifices, kindled with the fire, and ascending in the flame of holy love. The sin-offering must first be offered, and then the burnt-offering, for till guilt be removed no acceptable service can be performed.

15-18. Take one ram — While the bullock served as a sin offering, this was to be a burnt offering unto the Lord. As in the one case, so in the other, the symbolical putting their hands upon the head of the victim was performed by Aaron and his sons, but the blood was sprinkled round about upon the altar, and the whole ram was burned upon the altar. Leviticus 1:3-13, and 8:18-21, notes.

15-18. Take one ram — While the bullock served as a sin offering, this was to be a burnt offering unto the Lord. As in the one case, so in the other, the symbolical putting their hands upon the head of the victim was performed by Aaron and his sons, but the blood was sprinkled round about upon the altar, and the whole ram was burned upon the altar. Leviticus 1:3-13, and 8:18-21, notes.

15-18. Take one ram — While the bullock served as a sin offering, this was to be a burnt offering unto the Lord. As in the one case, so in the other, the symbolical putting their hands upon the head of the victim was performed by Aaron and his sons, but the blood was sprinkled round about upon the altar, and the whole ram was burned upon the altar. Leviticus 1:3-13, and 8:18-21, notes.

Verse 18. It is a burnt-offering] See Clarke note on “Leviticus 7:1”, &c.

Ver. 18. Sweet savour. Hebrews a savour of rest, wherewith God will be well pleased.

15-18. Take one ram — While the bullock served as a sin offering, this was to be a burnt offering unto the Lord. As in the one case, so in the other, the symbolical putting their hands upon the head of the victim was performed by Aaron and his sons, but the blood was sprinkled round about upon the altar, and the whole ram was burned upon the altar. Leviticus 1:3-13, and 8:18-21, notes.

V. 19. There must be a peace-offering; it is called the ram of consecration, because there was more in this, peculiar to the occasion, than in the other two. In the burnt-offering God had the glory of their priesthood, in this they had the comfort of it. And in token of a mutual covenant between God and them, the blood of this sacrifice was divided between God and them, part of the blood was sprinkled upon the altar round about, and part upon them, upon their bodies, and upon their garments. Thus the benefit of the expiation made by the sacrifice was applied and assured to them, and their whole selves from head to foot sanctified to the service of God. The blood was put upon the extreme parts of the body, to signify, that it was all as it were enclosed and taken in for God, the tip of the ear, and the great toe not excepted. And the blood and oil signified the blood of Christ, and the graces of the Spirit, which constitute and compleat the beauty of holiness, and recommend us to God. The flesh of the sacrifice, with the meat-offering annexed to it, was likewise divided between God and them, that (to speak with reverence) God and they might feast together, in token of friendship and fellowship.

Verse 19. The other ram] There were two rams brought on this occasion: one was for a burnt-offering, and was to be entirely consumed; the other was the ram of consecration, Exodus 29:22, lya מלאים eil milluim, the ram of filling up, because when a person was dedicated or consecrated to God, his hands were filled with some particular offering proper for the occasion, which he presented to God. Hence the word consecration signifies the filling up or filling the hands, some part of the sacrifice being put into the hands of such persons, denoting thereby that they had now a right to offer sacrifices and oblations to God. It seems in reference to this ancient mode of consecration, that in the Church of England, when a person is ordained priest, a Bible is put into his hands with these words, “Take thou authority to preach the word of God,” &c. The filling the hands refers also to the presents which, in the eastern countries, every inferior was obliged to bring when brought into the presence of a superior. Thus the sacrifice was considered, not only as an atonement for sin, but also as a means of approach and as a present to Jehovah.

Verse 19. There must be a peace-offering; it is called the ram of consecration, because there was more in this, peculiar to the occasion, than in the other two. In the burnt-offering, God had the glory of their priesthood, in this they had the comfort of it. And in token of a mutual covenant between God and them, the blood of this sacrifice was divided between God and them, part of the blood was sprinkled upon the altar round about, and part upon them, upon their bodies, and upon their garments. Thus the benefit of the expiation made by the sacrifice was applied and assured to them, and their whole selves, from head to foot, sanctified to the service of God. The blood was put upon the extreme parts of the body, to signify that it was all, as it were, enclosed and taken in for God, the tip of the ear and the great toe not excepted. And the blood and oil signified the blood of Christ, and the graces of the Spirit, which constitute and complete the beauty of holiness, and recommend us to God. The flesh of the sacrifice, with the meat-offering annexed to it, was likewise divided between God and them, that (to speak with reverence) God and they might feast together, in token of friendship and fellowship.

Ver. 19. Take the other ram, for a peace-offering. So here were all the three sorts of sacrifices, which were afterwards to be offered by them for the people. These are the full oblation, as in Genesis 15.

19. The other ram — This appears to have been a peace offering, not to be wholly consumed upon the altar, but portions to be given to the priests. It is called in verses 22, 26, 27, and Leviticus 8:22, “the ram of consecration,” literally, ram of the fillings, alluding either to the filling of their hands or to the completion of their consecration. Rams were to be selected from “the herd” and were not commonly brought by individuals for peace offerings, (Leviticus 3:1;) but they were used for national peace offerings of the people, (Leviticus 9:4, 18,) and by the Nazarites (Numbers 6:14) and the princes of Israel. Numbers 7:17. So, too, this was viewed as an exceptional peace offering, fitted to an extraordinary occasion.

Verse 20. Take of his blood] The putting the blood of the sacrifice on the tip of the right ear, the thumb of the right hand, and the great toe of the right foot, was doubtless intended to signify that they should dedicate all their faculties and powers to the service of God; their ears to the hearing and study of his law, their hands to diligence in the sacred ministry and to all acts of obedience, and their feet to walking in the way of God’s precepts. And this sprinkling appears to have been used to teach them that they could neither hear, work, nor walk profitably, uprightly, and well-pleasing in the sight of God, without this application of the blood of the sacrifice. And as the blood of rams, bulls, and goats, could never take away sin, does not this prove to us that something infinitely better is shadowed out, and that we can do nothing holy and pure in the sight of a just and holy God, but through the blood of atonement? See Clarke note on “Exodus 30:20”.

Ver. 20. Tip of the right ear and thumb. These parts are consecrated in the name and stead of all the rest; the ear, as the instrument of hearing and receiving the mind and will of God in all their sacred administrations, and in their whole conversation; the hand and foot, as the instruments of action, and execution of that which they hear and understand to be the mind of God. All these parts are sprinkled with blood, to show the absolute necessity of Christ’s sacrifice to qualify them for an acceptable and successful discharge of their office.

20, 21. His blood… right ear… thumb… toe — Thus this peace offering for the priests served an exceptional purpose in consecrating them to their holy office and work. Their ears were thus consecrated to listen to the commandments of Jehovah; their hands to a faithful discharge of sacred functions, and their feet to an obedient walking in the ordinances of the house of God. The sprinkling of the blood, and also the anointing oil upon the garments of Aaron and his sons, was a like consecration of these to the holy services of the priesthood. Also, as in the burnt offering, the blood was sprinkled about the altar.

20, 21. His blood… right ear… thumb… toe — Thus this peace offering for the priests served an exceptional purpose in consecrating them to their holy office and work. Their ears were thus consecrated to listen to the commandments of Jehovah; their hands to a faithful discharge of sacred functions, and their feet to an obedient walking in the ordinances of the house of God. The sprinkling of the blood, and also the anointing oil upon the garments of Aaron and his sons, was a like consecration of these to the holy services of the priesthood. Also, as in the burnt offering, the blood was sprinkled about the altar.

V. 22. Part of it was to be first waved before the Lord, and then burnt upon the altar, these were first put into the hands of Aaron to be waved to and fro in token of their being offered to God, and then they were to be burnt upon the altar, for the altar was to devour God’s part of the sacrifice. Thus God admitted Aaron and his sons to wait at his table, taking the meat of his altar from their hands. Here, in a parenthesis as it were, comes in the law concerning the priests part of the peace-offerings afterwards, the breast and shoulder, which were now divided; Moses had the breast, and the shoulder was burnt on the altar with God’s part.

Verse 22. The fat and the rump] The rump or tail of some of the eastern sheep is the best part of the animal, and is counted a great delicacy. They are also very large, some of them weighing from twelve to forty pounds’ weight; “so that the owners,” says Mr. Ludolf, in his History of Ethiopia, “are obliged to tie a little cart behind them, whereon they put the tail of the sheep, as well for the convenience of carriage, and to ease the poor creature, as to preserve the wool from dirt, and the tail from being torn among the bushes and stones.” An engraving of this kind of sheep, his tall, cart, &c., may be seen at p. 53 of the above work.

Ver. 22. A ram of consecration; of the priests in their office.

22-25. A wave offering before the Lord — This was a constant accompaniment of peace offerings, (comp. Leviticus 7:14, note,) and as a symbolical act was an acknowledgment of God’s rule in all the world around. (See below.) Ordinarily “the wave breast and the heave shoulder” were assigned to the priests to be eaten, (verse 27; Leviticus 7:34, 35,) but on the occasion of the consecration of Aaron and his sons, after the ceremonial of waving was performed by them, Moses received them of their hands, and offered them, with the several portions mentioned in verse 22, and the unleavened bread (verse 23) for a burnt offering, for a sweet savour before the Lord. So that in this ceremony of induction into office the priests appropriately consecrated every thing, by a symbolical act, unto Jehovah.

Verse 23. And one loaf of bread] The bread of different kinds, (see Clarke on “Exodus 29:2”,) in this offering, seems to have been intended as a minchah, or offering of grateful acknowledgment for providential blessings. The essence of worship consisted in acknowledging God, 1. As the Creator, Governor, and Preserver of all things, and the Dispenser of every good and perfect gift. 2. As the Judge of men, the Punisher of sin, and he who alone could pardon it. The minchahs, heave-offerings, wave-offerings, and thank-offerings, referred to the first point. The burnt-offerings, sin-offerings, and sacrifices in general, referred to the second.

22-25. A wave offering before the Lord — This was a constant accompaniment of peace offerings, (comp. Leviticus 7:14, note,) and as a symbolical act was an acknowledgment of God’s rule in all the world around. (See below.) Ordinarily “the wave breast and the heave shoulder” were assigned to the priests to be eaten, (verse 27; Leviticus 7:34, 35,) but on the occasion of the consecration of Aaron and his sons, after the ceremonial of waving was performed by them, Moses received them of their hands, and offered them, with the several portions mentioned in verse 22, and the unleavened bread (verse 23) for a burnt offering, for a sweet savour before the Lord. So that in this ceremony of induction into office the priests appropriately consecrated every thing, by a symbolical act, unto Jehovah.

Verse 24. For a wave-offering] See Clarke note on “Leviticus 7:1” &c., where an ample account of all the offerings, sacrifices, &c., under the Mosaic dispensation, and the reference they bore to the great sacrifice offered by Christ, is given in detail.

22-25. A wave offering before the Lord — This was a constant accompaniment of peace offerings, (comp. Leviticus 7:14, note,) and as a symbolical act was an acknowledgment of God’s rule in all the world around. (See below.) Ordinarily “the wave breast and the heave shoulder” were assigned to the priests to be eaten, (verse 27; Leviticus 7:34, 35,) but on the occasion of the consecration of Aaron and his sons, after the ceremonial of waving was performed by them, Moses received them of their hands, and offered them, with the several portions mentioned in verse 22, and the unleavened bread (verse 23) for a burnt offering, for a sweet savour before the Lord. So that in this ceremony of induction into office the priests appropriately consecrated every thing, by a symbolical act, unto Jehovah.

Verse 25. Thou shalt receive them of their hands] Aaron and his sons are here considered merely as any common persons bringing an offering to God, and not having, as yet, any authority to present it themselves, but through the medium of a priest. Moses, therefore, was now to Aaron and his sons what they were afterwards to the children of Israel; and as the minister of God he now consecrates them to the sacred office, and presents their offerings to Jehovah.

22-25. A wave offering before the Lord — This was a constant accompaniment of peace offerings, (comp. Leviticus 7:14, note,) and as a symbolical act was an acknowledgment of God’s rule in all the world around. (See below.) Ordinarily “the wave breast and the heave shoulder” were assigned to the priests to be eaten, (verse 27; Leviticus 7:34, 35,) but on the occasion of the consecration of Aaron and his sons, after the ceremonial of waving was performed by them, Moses received them of their hands, and offered them, with the several portions mentioned in verse 22, and the unleavened bread (verse 23) for a burnt offering, for a sweet savour before the Lord. So that in this ceremony of induction into office the priests appropriately consecrated every thing, by a symbolical act, unto Jehovah.

Ver. 26. It shall be thy part, namely, the breast alone, whereas both shoulder and breast were afterwards given to Aaron. The reason of this might be, that Moses was not a proper and complete priest, as Aaron afterwards was, but one appointed for this time to do the work.

26-28. Be thy part — As the officiating minister on this extraordinary occasion, Moses was to receive the breast of the ram of Aaron’s consecration. And here it is enunciated as a statute for ever, that the breast of the wave offering and the shoulder of the heave offering shall belong to the priests as their lawful portion of the peace offerings. These were evidently regarded as choice portions of the animal. The distinction between the wave offering (hpwnt) and the heave offering (hmwrt) is indicated by the Hebrew names, the former signifying horizontal motion to and fro, the latter vertical motion, perpendicular to the horizon. These constituted a double form of symbolical consecration, in adoration to Him who rules in all and over all.

Verse 27. The breast of the wave-offering, and the shoulder of the heave-offering] As the wave-offering was agitated to and fro, and the heave-offering up and down, some have conceived that this twofold action represented the figure of the cross, on which the great Peace-offering between God and man was offered in the personal sacrifice of our blessed Redeemer. Had we authority for this conjecture, it would certainly cast much light on the meaning and intention of these offerings; and when the intelligent reader is informed that one of the most judicious critics in the whole republic of letters is the author of this conjecture, viz., Houbigant, he will treat it with respect. I shall here produce his own words on this verse: Hic distinguuntur, hpwnt et hmwrt, ut ejusdem oblationis cæremoniæ duæ. In hpwnt significatur, moveri oblatam victimam huc et illuc, ad dextram et ad sinistram. In hmwrt sursum tolli, et sublatam rursus deprimi; nam pluribus vicibus id fiebat. Rem sic interpretantur Judæi; et Christianos docent, quanquam id non agentes, sic adumbrari eam crucem, in quam generis humani victima illa pacifica sublata est, quam veteres victimæ omnes prænunciabant. “The heave-offering and wave-offering, as two ceremonies in the same oblation, are here distinguished. The wave-offering implies that the victim was moved hither and thither, to the right hand and to the left; the heave-offering was lifted up and down, and this was done several times. In this way the Jews explain these things, and teach the Christians, that by these acts the cross was adumbrated, upon which that Peace-offering of the human race was lifted up which was prefigured by all the ancient victims.”

The breast and the shoulder, thus waved and heaved, were by this consecration appointed to be the priests’ portion for ever; and this, as Mr. Ainsworth piously remarks, “taught the priests how, with all their heart and all their strength, they should give themselves unto the service of the Lord in his Church.” Moses, as priest, received on this occasion the breast and the shoulder, which became afterwards the portion of the priests; see Exodus 29:28, and Leviticus 7:34. It is worthy of remark, that although Moses himself had no consecration to the sacerdotal office, yet he acts here as high priest, consecrates a high priest, and receives the breast and the shoulder, which were the priests’ portion! But Moses was an extraordinary messenger, and derived his authority, without the medium of rites or ceremonies, immediately from God himself. It does not appear that Christ either baptized the twelve apostles, or ordained them by imposition of hands; yet, from his own infinite sufficiency, he gave them authority both to baptize, and to lay on hands, in appointing others to the work of the sacred ministry.

Ver. 27. Waved and heaved up. The rabbins tell us the difference between these two is, that the former was waved up and down, east, west, north and south, to signify that he to whom it was offered was Lord of the whole world, the God who fills all space, and to whom all things of right belong. The latter was only lifted up towards heaven, in token of its being devoted to God: but both these words are often used for an offering in general.

26-28. Be thy part — As the officiating minister on this extraordinary occasion, Moses was to receive the breast of the ram of Aaron’s consecration. And here it is enunciated as a statute for ever, that the breast of the wave offering and the shoulder of the heave offering shall belong to the priests as their lawful portion of the peace offerings. These were evidently regarded as choice portions of the animal. The distinction between the wave offering (hpwnt) and the heave offering (hmwrt) is indicated by the Hebrew names, the former signifying horizontal motion to and fro, the latter vertical motion, perpendicular to the horizon. These constituted a double form of symbolical consecration, in adoration to Him who rules in all and over all.

26-28. Be thy part — As the officiating minister on this extraordinary occasion, Moses was to receive the breast of the ram of Aaron’s consecration. And here it is enunciated as a statute for ever, that the breast of the wave offering and the shoulder of the heave offering shall belong to the priests as their lawful portion of the peace offerings. These were evidently regarded as choice portions of the animal. The distinction between the wave offering (hpwnt) and the heave offering (hmwrt) is indicated by the Hebrew names, the former signifying horizontal motion to and fro, the latter vertical motion, perpendicular to the horizon. These constituted a double form of symbolical consecration, in adoration to Him who rules in all and over all.

Verse 29. The holy garments-shall be his son’s after him] These garments were to descend from father to son, and no new garments were to be made.

Ver. 29. His sons’, his eldest sons successively.

29-30. The holy garments — Those described in Exodus 28:2, ff. These were to be transmitted to Aaron’s sons after him. When Aaron died in Mt. Hor they were put upon his son Eleazar. Numbers 20:28. Seven days were to be devoted to the various ceremonies of consecrating a high priest, as in the original consecration of Aaron. Verse 35. See on Leviticus 8:35. These seven days must have included one sabbath, and the rabbins say: “Great is the sabbath day, for the high priest entered not upon his duties, after his anointing, until one sabbath day had passed over him.”

Verse 30. Seven days] The priest in his consecration was to abide seven days and nights at the door of the tabernacle, keeping the Lord’s watch. See Leviticus 8:33, &c. The number seven is what is called among the Hebrews a number of perfection; and it is often used to denote the completion, accomplishment, fulness, or perfection of a thing, as this period contained the whole course of that time in which God created the world, and appointed the day of rest. As this act of consecration lasted seven days, it signified a perfect consecration: and intimated to the priest that his whole body and soul, his time and talents, should be devoted to the service of God and his people.

The number seven, which was a sacred number among the Hebrews, was conveyed from them down to the Greeks by means of the Egyptian philosophy, from which they borrowed most of their mysteries; and it is most likely that the opinion which the Greeks give is the same that the original framers of the idea had. That there was some mystical idea attached to it, is evident from its being made the number of perfection among the Hebrews. Philo and Josephus say that the Essenes, an ancient sect of the Jews, held it sacred “because it results from the side of a square added to those of a triangle.” But what meaning does this convey? A triangle, or triad, according to the Pythagoreans, who borrowed their systems from the Egyptians, who borrowed from the Jews, was the emblem of wisdom, as consisting of beginning (Monad,) middle (Duad,) and end (Triad itself;) so wisdom consists of three parts-experience of the past, attention to the present, and judgment of the future. It is also the most penetrating of all forms, as being the shape of the wedge; and indestructibility is essential to it, as a triangle can never be destroyed. From those three properties it was the emblem of spirit. The square, solid, and tetrad, by the same system were interchangeable signs. Now a square is the representation of a solid or matter, and thus the number seven contains within itself the properties of both the triangle or solid, and the square or tetrad, i.e., is all emblem of body and spirit; comprehends both the intellectual and natural world; embraces the idea of GOD, the chief of spirits or essences; and all nature, the result of his power; thus a very fit emblem of perfection. It is perhaps in this way that we must explain what CICERO, Tusc. Quest., lib. i., cap. 10, says of the number seven, where he calls it the knot and cement of all things; as being that by which the natural and spiritual world are comprehended in one idea. Thus the ancient philosophers spoke of numbers, themselves being the best judges of their own meaning.

Ver. 30. Seven days; for so long the solemnity of the consecration lasted, ver. 35.

29-30. The holy garments — Those described in Exodus 28:2, ff. These were to be transmitted to Aaron’s sons after him. When Aaron died in Mt. Hor they were put upon his son Eleazar. Numbers 20:28. Seven days were to be devoted to the various ceremonies of consecrating a high priest, as in the original consecration of Aaron. Verse 35. See on Leviticus 8:35. These seven days must have included one sabbath, and the rabbins say: “Great is the sabbath day, for the high priest entered not upon his duties, after his anointing, until one sabbath day had passed over him.”

V. 31. The other part of the flesh of the ram, and of the bread, Aaron and his sons were to eat at the door of the tabernacle, to signify that he not only called them servants but friends. He supped with them, and they with him. Their eating of the things wherewith the atonement was made, signified their receiving the atonement, their thankful acceptance of the benefit of it, and their joyful communion with God thereupon.

Ver. 31. The holy place. In the court-yard at the door of the tabernacle, where it was both boiled and eaten, as appears from this and the next verse, and from Leviticus 8:31.

31-37. Eat the flesh of the ram — The ceremony of consecration, continuing for seven days, afforded opportunity for divers acts of worship, and for feasting upon the flesh of the peace offerings. This latter the priests were to do at the door of the tabernacle; and of the portion dedicated to them, and regarded therefore as specially holy, no stranger, no one outside the priestly family, was permitted to eat. No portions either of the flesh of the consecrations or of the bread which remained over unto the next day after they had been consecrated, were permitted to be eaten, but must all be burned. So, too, the altar of burnt offerings was to be cleansed, anointed, and sanctified on each of the seven days, probably by such forms of consecration as are mentioned in verses 12 and 20.

31-37. Eat the flesh of the ram — The ceremony of consecration, continuing for seven days, afforded opportunity for divers acts of worship, and for feasting upon the flesh of the peace offerings. This latter the priests were to do at the door of the tabernacle; and of the portion dedicated to them, and regarded therefore as specially holy, no stranger, no one outside the priestly family, was permitted to eat. No portions either of the flesh of the consecrations or of the bread which remained over unto the next day after they had been consecrated, were permitted to be eaten, but must all be burned. So, too, the altar of burnt offerings was to be cleansed, anointed, and sanctified on each of the seven days, probably by such forms of consecration as are mentioned in verses 12 and 20.

Verse 33. But a stranger shall not eat thereof] That is, no person who was not of the family of Aaron-no Israelite, and not even a Levite.

Ver. 33. A stranger, one who is not of the priestly race.

31-37. Eat the flesh of the ram — The ceremony of consecration, continuing for seven days, afforded opportunity for divers acts of worship, and for feasting upon the flesh of the peace offerings. This latter the priests were to do at the door of the tabernacle; and of the portion dedicated to them, and regarded therefore as specially holy, no stranger, no one outside the priestly family, was permitted to eat. No portions either of the flesh of the consecrations or of the bread which remained over unto the next day after they had been consecrated, were permitted to be eaten, but must all be burned. So, too, the altar of burnt offerings was to be cleansed, anointed, and sanctified on each of the seven days, probably by such forms of consecration as are mentioned in verses 12 and 20.

Verse 34. Burn the remainder with fire] Common, voluntary, and peace-offerings, might be eaten even on the second day; see Leviticus 7:16; 19:5, 6. But this being a peculiar consecration, in order to qualify a person to offer sacrifices for sin, like that great sacrifice, the paschal lamb, that typified the atonement made by Christ, none of it was to be left till the morning lest putrefaction should commence, which would be utterly improper in a sacrifice that was to make expiation for sin, and bring the soul into a state of holiness and perfection with God. See Clarke’s note on “Exodus 12:10”.

31-37. Eat the flesh of the ram — The ceremony of consecration, continuing for seven days, afforded opportunity for divers acts of worship, and for feasting upon the flesh of the peace offerings. This latter the priests were to do at the door of the tabernacle; and of the portion dedicated to them, and regarded therefore as specially holy, no stranger, no one outside the priestly family, was permitted to eat. No portions either of the flesh of the consecrations or of the bread which remained over unto the next day after they had been consecrated, were permitted to be eaten, but must all be burned. So, too, the altar of burnt offerings was to be cleansed, anointed, and sanctified on each of the seven days, probably by such forms of consecration as are mentioned in verses 12 and 20.

V. 35. Seven days shalt thou consecrate them-Though all the ceremonies were performed on the first day, yet, they were not to look upon their consecration as compleated till the seven days end, which put a solemnity upon their admission, and a distance between this and their former state, and obliged them to enter upon their work with a pause, giving them time to consider the weight of it. This was to be observed in after ages: he that was to succeed Aaron in the high priesthood, must put on the holy garments seven days together, in token of a deliberate advance into his office, and that one sabbath might pass over him, in his consecration. Every day of the seven, in this first consecration, a bullock was to be offered for a sin-offering, which was to intimate, (1.) That though atonement was made, yet they must still keep up a penitent sense of sin, and often repeat the confession of it. (2.) That those sacrifices which were thus offered day by day, could not make the comers there unto perfect, for then they would have ceased to be offered; Hebrews 10:1,2. They must therefore expect the bringing in of a better hope. Now this consecration of the priests was a shadow of good things to come. 1. Our Lord Jesus is the great high priest of our profession, called of God to be so consecrated for evermore, anointed with the Spirit above his fellows, whence he is called Messiah, the Christ; clothed with the holy garments, even with glory and beauty; sanctified by his own blood, not that of bullocks and rams. 2. All believers are spiritual priests, to offer spiritual sacrifices, 1 Peter 2:5, washed in the blood of Christ, and so made to our God priests, Revelation 1:5,6. They also are clothed with the beauty of holiness, and have received the anointing, 1 John 2:27. His blood sprinkled upon the conscience, purgeth it from dead works, that they may, as priests, serve the living God. The Spirit of God is called the finger of God (Luke 11:20, compared with Matthew 12:28,) and by him the merit of Christ is effectually applied to our souls, as here Moses with his finger was to put the blood upon Aaron. It is likewise intimated that gospel ministers are to be solemnly set apart to the work of the ministry with great deliberation and seriousness, both in the ordainers, and in the ordained, as those that are employed in a great work, and intrusted with a great charge.

Verse 35. Seven days shalt thou consecrate them — Though all the ceremonies were performed on the first day, yet they were not to look upon their consecration as completed till the seven days’ end, which put a solemnity upon their admission, and a distance between this and their former state, and obliged them to enter upon their work with a pause, giving them time to consider the weight of it. This was to be observed in after ages: he that was to succeed Aaron in the high-priesthood, must put on the holy garments seven days together, in token of a deliberate advance into his office, and that one sabbath might pass over him in his consecration. Every day of the seven, in this first consecrations, a bullock was to be offered for a sin-offering, which was to intimate, 1st, That though atonement was made, yet they must still keep up a penitent sense of sin, and often repeat the confession of it. 2d, That those sacrifices which were thus offered day by day, could not make the comers thereunto perfect, for then they would have ceased to be offered, Hebrews 10:1,

2. They must therefore expect the bringing in of a better hope. Now this consecration of the priests was a shadow of good things to come. 1st, Our Lord Jesus is the great High-Priest of our profession, called of God to be so consecrated for evermore, anointed with the Spirit above his fellows, clothed with the holy garments, even with glory and beauty, sanctified by his own blood, not that of bullocks and rams. 2d, All believers are spiritual priests, to offer spiritual sacrifices, (1 Peter 2:5,) washed in the blood of Christ, and so made to our God priests, Revelation 1:5, 6. They also are clothed with the beauty of holiness, and have received the anointing, 1 John 2:27. 3d, It is likewise here intimated that gospel ministers are to be solemnly set apart to the work of the ministry with great deliberation and seriousness, both in the ordainers and in the ordained, as those that are employed in a great work, and intrusted with a great charge.

31-37. Eat the flesh of the ram — The ceremony of consecration, continuing for seven days, afforded opportunity for divers acts of worship, and for feasting upon the flesh of the peace offerings. This latter the priests were to do at the door of the tabernacle; and of the portion dedicated to them, and regarded therefore as specially holy, no stranger, no one outside the priestly family, was permitted to eat. No portions either of the flesh of the consecrations or of the bread which remained over unto the next day after they had been consecrated, were permitted to be eaten, but must all be burned. So, too, the altar of burnt offerings was to be cleansed, anointed, and sanctified on each of the seven days, probably by such forms of consecration as are mentioned in verses 12 and 20.

V. 36. The consecration of the altar, seems to have been coincident with that of the priests; and the sin-offerings, which were offered every day for seven days together, had reference to the altar, as well as the priests. And atonement was made for the altar. The altar was also sanctified, not only set apart itself to a sacred use, but made so holy as to sanctify the gifts that were offered upon it, Matthew 23:19. Christ is our altar, for our sakes he sanctified himself, that we and our performances might be sanctified and recommended to God, John 17:19.

Verse 36. Thou shalt cleanse the altar] The altar was to be sanctified for seven days; and it is likely that on each day, previously to the consecration service, the altar was wiped clean, and the former day’s ashes, &c., removed.

Verses 36, 37. The consecration of the altar seems to have been coincident with that of the priests; and the sin-offerings, which were offered every day for seven days together, had reference to the altar as well as the priests. An atonement was made for the altar — The altar was also sanctified; not only set apart itself to a sacred use, but made so holy as to sanctify the gifts that were offered upon it, Matthew 23:19. Christ is our altar, for our sakes he sanctified himself, that we and our performances might be sanctified and recommended to God, John 17:19.

31-37. Eat the flesh of the ram — The ceremony of consecration, continuing for seven days, afforded opportunity for divers acts of worship, and for feasting upon the flesh of the peace offerings. This latter the priests were to do at the door of the tabernacle; and of the portion dedicated to them, and regarded therefore as specially holy, no stranger, no one outside the priestly family, was permitted to eat. No portions either of the flesh of the consecrations or of the bread which remained over unto the next day after they had been consecrated, were permitted to be eaten, but must all be burned. So, too, the altar of burnt offerings was to be cleansed, anointed, and sanctified on each of the seven days, probably by such forms of consecration as are mentioned in verses 12 and 20.

Verse 37. Whatsoever touches the altar shall be holy.] To this our Lord refers Matthew 23:19, where he says the altar sanctifies the gift; and this may be understood as implying that whatever was laid on the altar became the Lord’s property, and must be wholly devoted to sacred uses, for in no other sense could such things be sanctified by touching the altar.

Verses 36, 37. The consecration of the altar seems to have been coincident with that of the priests; and the sin-offerings, which were offered every day for seven days together, had reference to the altar as well as the priests. An atonement was made for the altar — The altar was also sanctified; not only set apart itself to a sacred use, but made so holy as to sanctify the gifts that were offered upon it, Matthew 23:19. Christ is our altar, for our sakes he sanctified himself, that we and our performances might be sanctified and recommended to God, John 17:19.

Ver. 37. An altar most holy, because it was not only holy in itself, but by its touch communicated a legal holiness to the victims, and to the people.

31-37. Eat the flesh of the ram — The ceremony of consecration, continuing for seven days, afforded opportunity for divers acts of worship, and for feasting upon the flesh of the peace offerings. This latter the priests were to do at the door of the tabernacle; and of the portion dedicated to them, and regarded therefore as specially holy, no stranger, no one outside the priestly family, was permitted to eat. No portions either of the flesh of the consecrations or of the bread which remained over unto the next day after they had been consecrated, were permitted to be eaten, but must all be burned. So, too, the altar of burnt offerings was to be cleansed, anointed, and sanctified on each of the seven days, probably by such forms of consecration as are mentioned in verses 12 and 20.

V. 38. This daily service, a lamb offered upon the altar every morning, and every evening, typified the continual intercession which Christ ever lives to make in the virtue of his satisfaction for the continual sanctification of his church: though he offered himself once for all, yet that one offering thus becomes a continual offering. And this teaches us to offer up to God the spiritual sacrifices of prayer and praise every day, morning and evening, in humble acknowledgment of our dependence upon him, and our obligations to him.

Verse 38. Two lambs day by day continually — This daily service, a lamb offered upon the altar every morning, and also every evening, typified the continual intercession which Christ ever lives to make, in the virtue of his satisfaction, for the continual sanctification of his church: though he offered himself once for all, yet that one offering thus becomes a continual offering. And this teaches us to offer up to God the spiritual sacrifices of prayer and praise every day, morning and evening, in humble acknowledgment of our dependance upon him, and our obligations to him.

Ver. 38. Two lambs—day by day. There were other occasional sacrifices of various sorts; but these were constant, and never omitted. The whole church in their evening and morning devotion need the atonement of the Lamb of God, that taketh away the sin of the world. John 1:29.

THE CONTINUAL BURNT OFFERING, 38-46.

38. Two lambs… day by day continually — In immediate connexion with the consecration of the altar, the main purpose for which it was established is now indicated, namely, the offering of continual sacrifices, meat offerings and drink offerings.

Verse 39. One lamb thou shalt offer in the morning] These two lambs, one in the morning, and the other in the evening, were generally termed the morning and evening daily sacrifices, and were offered from the time of their settlement in the promised land to the destruction of Jerusalem by the Romans. The use of these sacrifices according to the Jews was this: “The morning sacrifice made atonement for the sins committed in the night, and the evening sacrifice expiated the sins committed during the day.”

39. Morning… even — As regularly as the sun was wont to rise and set, so regularly were these sacrifices to be offered unto the Lord. Even is the same expression in Hebrew as between the two evenings in the margin of Exodus 12:6, where see note.

V. 40. A tenth deal, or tenth part of an Ephah, is about three quarts. A hin is five quarts.

Verse 40. A tenth deal of flour] Deal signifies a part, from the Anglo-Saxon [Anglo-Saxon], to divide; hence [Anglo-Saxon], a part, a portion taken from the whole. From Numbers 28:5 we learn that this tenth deal was the tenth part of an ephah, which constituted what is called an omer. See Exodus 16:36; and see Clarke’s note on “Exodus 16:16” of the same chapter, where an account is given of different measures of capacity among the Hebrews. The omer contained about three quarts English.

The fourth part of a hin] The hin contained one gallon and two pints. The fourth part of this was about one quart and a half of a pint. Drink-offering.] A libation poured out before the Lord. See its meaning, Leviticus 7:1, &c.

Verse 40. A tenth-deal, or tenth part of an ephah, is about three quarts. A hin is five quarts.

Ver. 40. Tenth deal of flour, an omer, or the tenth part of an ephah; equal to about half a peck English.—A hin, the sixth part of an ephah; so that the fourth part of a hin of wine, according to Dr. Cumberland, was about a quart and something more than the quarter of a pint English. It contained the quantity of seventy two eggs.

40. A tenth deal of flour — The tenth part of an ephah is probably meant, which was an omer. See Exodus 16:36, note. Compare Numbers 5:15. Supposed to have been about three pounds in weight and not far from three quarts in measure. The hin was a liquid measure containing a little more than a gallon. The flour mingled with the beaten oil (Exodus 27:20) constituted the meat offering, on which see notes at Leviticus 2, and the wine is here expressly called a drink offering. This was a form of worship old as the days of the patriarchs, (see on Genesis 35:14,) and consisted in a devotional pouring out the wine as an oblation before or upon the altar of burnt offerings. It was not to be poured out on the altar of incense, (Exodus 30:9.)

THE CONTINUAL BURNT OFFERING, 38-46.

38. Two lambs… day by day continually — In immediate connexion with the consecration of the altar, the main purpose for which it was established is now indicated, namely, the offering of continual sacrifices, meat offerings and drink offerings.

THE CONTINUAL BURNT OFFERING, 38-46.

38. Two lambs… day by day continually — In immediate connexion with the consecration of the altar, the main purpose for which it was established is now indicated, namely, the offering of continual sacrifices, meat offerings and drink offerings.

Verse 43. There I will meet with the children of Israel] See Clarke’s note on “Exodus 25:22”.

Verses 43, 44. There I will meet with the children of Israel — I will make this tabernacle the seat of my cloud of glory, which will be the symbol of my divine presence, and from thence I will give frequent discoveries of my will, and tokens of my favour toward them. The tabernacle of the congregation — d[wm lha ohel mogned, the tabernacle of meeting, so called because there God and his people met together. I will sanctify Aaron and his sons — God sanctified, set them apart, and marked them out to be his priests in a solemn manner by the appearance of his glory at their first sacrifice, and by sending fire from heaven to consume their burnt-offering, Leviticus 9:23, 24.

43. There I will meet — Here is enunciated the main thought that underlies all the symbolism of the tabernacle and its holy services. It was the visible sanctuary, where Jehovah signified the conditions on which it was possible for him to dwell with man, and permit man to dwell with him. The sanctification of Israel was to be secured through these consecrated forms of mediation, and was the highest ideal revealed amid the symbols. For what is it that shall be sanctified by my glory? Not the tabernacle or tent, as both the Authorized Version and the Revised Version supply in the text, nor the altar, as others have supposed; for both these are expressly named in the next verse as a distinct conception; but the children of Israel just mentioned, here conceived as a unit, and hence the use of the verb in the singular number. Israel is to be sanctified by meeting with Jehovah, and thus entering into the divine glory by the means ordained for that very end.

Verse 44. I will sanctify-both Aaron and his sons] So we find the sanctification by Moses according to the Divine institution was only symbolical; and that Aaron and his sons must be sanctified, i.e., made holy, by God himself before they could officiate in holy things. From this, as well as from many other things mentioned in the sacred writings, we may safely infer that no designation by man only is sufficient to qualify any person to fill the office of a minister of the sanctuary. The approbation and consecration of man have both their propriety and use, but must never be made substitutes for the unction and inspiration of the Almighty. Let holy men ordain, but let God sanctify; then we may expect that his Church shall be built up on its most holy faith.

Verses 43, 44. There I will meet with the children of Israel — I will make this tabernacle the seat of my cloud of glory, which will be the symbol of my divine presence, and from thence I will give frequent discoveries of my will, and tokens of my favour toward them. The tabernacle of the congregation — d[wm lha ohel mogned, the tabernacle of meeting, so called because there God and his people met together. I will sanctify Aaron and his sons — God sanctified, set them apart, and marked them out to be his priests in a solemn manner by the appearance of his glory at their first sacrifice, and by sending fire from heaven to consume their burnt-offering, Leviticus 9:23, 24.

THE CONTINUAL BURNT OFFERING, 38-46.

38. Two lambs… day by day continually — In immediate connexion with the consecration of the altar, the main purpose for which it was established is now indicated, namely, the offering of continual sacrifices, meat offerings and drink offerings.

Verse 45. I will dwell among the children of Israel] This is the great charter of the people of God, both under the Old and New Testaments; see Exodus 25:8; Leviticus 26:11,12; 2 Corinthians 6:16; Revelation 21:3. God dwells AMONG them: he is ever to be found in his Church to enlighten, quicken, comfort, and support it; to dispense the light of life by the preaching of his word, and the influences of his Spirit for the conviction and conversion of sinners. And he dwells IN those who believe; and this is the very tenor of the New Covenant which God promised to make with the house of Israel; see Jeremiah 31:31-34; Ezekiel 37:24-28; Heb 8:7-12; and 2 Corinthians 6:16. And because God had promised to dwell in all his genuine followers, hence the frequent reference to this covenant and its privileges in the New Testament. And hence it is so frequently and strongly asserted that every believer is a habitation of God through the Spirit, Ephesians 2:22. That the Spirit of God witnesses with their spirits that they are the children of God, Romans 8:16. That the Spirit of Christ in their hearts enables them to call God their Father, Galatians 4:6. And that if any man have not this Spirit, he is none of his, Romans 8:9, &c. And hence St. Paul states this to be the sum and substance of apostolical preaching, and the riches of the glory of the mystery of the Gospel among the Gentiles, viz., Christ IN you the hope of glory; whom, says he, we preach, warning every man, and teaching every man in all wisdom; that we may present every man perfect IN Christ Jesus; Colossians 1:27, 28.

Verse 45. I will dwell among the children of Israel — As a proof of this the Shechinah, or symbol of his peculiar presence was among them. I will be their God — I will watch over them as a nation, by a peculiar providence, and show myself to be, indeed, that all-powerful and merciful God who delivered them in so miraculous a manner from Egyptian bondage.

Ver. 45. I will dwell, by my special grace, and favour and blessing.

THE CONTINUAL BURNT OFFERING, 38-46.

38. Two lambs… day by day continually — In immediate connexion with the consecration of the altar, the main purpose for which it was established is now indicated, namely, the offering of continual sacrifices, meat offerings and drink offerings.

Verse 46. And they shall know that I am the Lord their God] That is, They shall acknowledge God, and their infinite obligations to him. In a multitude of places in Scripture the word know should be thus understood. That I may dwell among them] For without this acknowledgment and consequent dependence on and gratitude and obedience to God, they could not expect him to dwell among them.

BY dwelling among the people God shows that he would be a continual resident in their houses and in their hearts; that he would be their God-the sole object of their religious worship, to whom they should turn and on whom they should trust in all difficulties and distresses; and that he would be to them all that the Creator could be to his creatures. That in consequence they should have a full conviction of his presence and blessing, and a consciousness that HE was their God, and that they were his people. Thus then God dwells among men that they may know him; and they must know him that he may continue to dwell among them. He who does not experimentally know God, cannot have him as an indwelling Saviour; and he who does not continue to know-to acknowledge, love, and obey him, cannot retain him as his Preserver and Sanctifier. From the beginning of the world, the salvation of the souls of men necessarily implied the indwelling influences of God. Reader, hast thou this salvation? This alone will support thee in all thy travels in this wilderness, comfort thee in death, and give thee boldness in the day of judgment. “He,” says an old writer, “who has pardon may look his judge in the face.” EXODUS

THE CONTINUAL BURNT OFFERING, 38-46.

38. Two lambs… day by day continually — In immediate connexion with the consecration of the altar, the main purpose for which it was established is now indicated, namely, the offering of continual sacrifices, meat offerings and drink offerings.