36 And thou shalt offer H6213 every day H3117 a bullock H6499 for a sin offering H2403 for atonement: H3725 and thou shalt cleanse H2398 the altar, H4196 when thou hast made an atonement H3722 for it, and thou shalt anoint H4886 it, to sanctify H6942 it.
And the altar H4196 of burnt offering H5930 with all his vessels, H3627 and the laver H3595 and his foot. H3653 And thou shalt sanctify H6942 them, that they may be most H6944 holy: H6944 whatsoever toucheth H5060 them shall be holy. H6942
And the residue H3498 in length H753 over against H5980 the oblation H8641 of the holy H6944 portion shall be ten H6235 thousand H505 eastward, H6921 and ten H6235 thousand H505 westward: H3220 and it shall be over against H5980 the oblation H8641 of the holy H6944 portion; and the increase H8393 thereof shall be for food H3899 unto them that serve H5647 the city. H5892 And they that serve H5647 the city H5892 shall serve H5647 it out of all the tribes H7626 of Israel. H3478 All the oblation H8641 shall be five H2568 and twenty H6242 thousand H505 by five H2568 and twenty H6242 thousand: H505 ye shall offer H7311 the holy H6944 oblation H8641 foursquare, H7243 with the possession H272 of the city. H5892
And thou shalt cause a bullock H6499 to be brought H7126 before H6440 the tabernacle H168 of the congregation: H4150 and Aaron H175 and his sons H1121 shall put H5564 their hands H3027 upon the head H7218 of the bullock. H6499 And thou shalt kill H7819 the bullock H6499 before H6440 the LORD, H3068 by the door H6607 of the tabernacle H168 of the congregation. H4150 And thou shalt take H3947 of the blood H1818 of the bullock, H6499 and put H5414 it upon the horns H7161 of the altar H4196 with thy finger, H676 and pour H8210 all the blood H1818 beside H413 the bottom H3247 of the altar. H4196 And thou shalt take H3947 all the fat H2459 that covereth H3680 the inwards, H7130 and the caul H3508 that is above the liver, H3516 and the two H8147 kidneys, H3629 and the fat H2459 that is upon them, and burn H6999 them upon the altar. H4196 But the flesh H1320 of the bullock, H6499 and his skin, H5785 and his dung, H6569 shalt thou burn H8313 with fire H784 without H2351 the camp: H4264 it is a sin offering. H2403
And thou shalt take H3947 the anointing H4888 oil, H8081 and anoint H4886 the tabernacle, H4908 and all that is therein, and shalt hallow H6942 it, and all the vessels H3627 thereof: and it shall be holy. H6944 And thou shalt anoint H4886 the altar H4196 of the burnt offering, H5930 and all his vessels, H3627 and sanctify H6942 the altar: H4196 and it shall be an altar H4196 most H6944 holy. H6944 And thou shalt anoint H4886 the laver H3595 and his foot, H3653 and sanctify H6942 it.
And Moses H4872 took H3947 the anointing H4888 oil, H8081 and anointed H4886 the tabernacle H4908 and all that was therein, and sanctified H6942 them. And he sprinkled H5137 thereof upon the altar H4196 seven H7651 times, H6471 and anointed H4886 the altar H4196 and all his vessels, H3627 both the laver H3595 and his foot, H3653 to sanctify H6942 them.
And he shall make an atonement H3722 for the holy H6944 place, because of the uncleanness H2932 of the children H1121 of Israel, H3478 and because of their transgressions H6588 in all their sins: H2403 and so shall he do H6213 for the tabernacle H168 of the congregation, H4150 that remaineth H7931 among them in the midst H8432 of their uncleanness. H2932 And there shall be no man H120 in the tabernacle H168 of the congregation H4150 when he goeth H935 in to make an atonement H3722 in the holy H6944 place, until he come out, H3318 and have made an atonement H3722 for himself, and for his household, H1004 and for all the congregation H6951 of Israel. H3478 And he shall go out H3318 unto the altar H4196 that is before H6440 the LORD, H3068 and make an atonement H3722 for it; and shall take H3947 of the blood H1818 of the bullock, H6499 and of the blood H1818 of the goat, H8163 and put H5414 it upon the horns H7161 of the altar H4196 round about. H5439 And he shall sprinkle H5137 of the blood H1818 upon it with his finger H676 seven H7651 times, H6471 and cleanse H2891 it, and hallow H6942 it from the uncleanness H2932 of the children H1121 of Israel. H3478
And G2532 almost G4975 all things G3956 are G2511 by G2596 the law G3551 purged G2511 with G1722 blood; G129 and G2532 without G5565 shedding of blood G130 is G1096 no G3756 remission. G859 It was therefore G3767 necessary G318 that the patterns G5262 of things G3303 in G1722 the heavens G3772 should be purified G2511 with these; G5125 but G1161 the heavenly things G2032 themselves G846 with better G2909 sacrifices G2378 than G3844 these. G5025
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on Exodus 29
Commentary on Exodus 29 Commentary Critical and Explanatory on the Whole Bible
CHAPTER 29
Ex 29:1-35. Consecrating the Priests and the Altar.
1. hallow them, to minister unto me in the priest's office—The act of inaugurating the priests was accompanied by ceremonial solemnities well calculated not only to lead the people to entertain exalted views of the office, but to impress those functionaries themselves with a profound sense of its magnitude and importance. In short, they were taught to know that the service was for them as well as for the people; and every time they engaged in a new performance of their duties, they were reminded of their personal interest in the worship, by being obliged to offer for themselves, before they were qualified to offer as the representatives of the people.
this is the thing that thou shalt do—Steps are taken at the beginning of a society, which would not be repeated when the social machine was in full motion; and Moses, at the opening of the tabernacle, was employed to discharge functions which in later periods would have been regarded as sacrilege and punished with instant death. But he acted under the special directions of God.
4-9. Aaron and his sons thou shalt bring unto the door of the tabernacle—as occupying the intermediate space between the court where the people stood, and the dwelling-place of Israel's king, and therefore the fittest spot for the priests being duly prepared for entrance, and the people witnessing the ceremony of inauguration.
wash them with water. And … take the garments—The manner in which these parts of the ceremonial were performed is minutely described, and in discovering their symbolical import, which indeed, is sufficiently plain and obvious, we have inspired authority to guide us. It signified the necessity and importance of moral purity or holiness (Isa 52:11; Joh 13:10; 2Co 7:1; 1Pe 3:21). In like manner, the investiture with the holy garments signified their being clothed with righteousness (Re 19:8) and equipped as men active and well-prepared for the service of God; the anointing the high priest with oil denoted that he was to be filled with the influences of the Spirit, for the edification and delight of the church (Le 10:7; Ps 45:7; Isa 61:1; 1Jo 2:27), and as he was officially a type of Christ (Heb 7:26; Joh 3:34; also Mt 3:16; 11:29).
10-22. And thou shalt cause a bullock to be brought before the tabernacle—This part of the ceremonial consisted of three sacrifices: (1) The sacrifice of a bullock, as a sin offering; and in rendering it, the priest was directed to put his hand upon the head of his sacrifice, expressing by that act a consciousness of personal guilt, and a wish that it might be accepted as a vicarious satisfaction. (2) The sacrifice of a ram as a burnt offering (Ex 29:15-18). The ram was to be wholly burnt, in token of the priest's dedication of himself to God and His service. The sin offering was first to be presented, and then the burnt offering; for until guilt be removed, no acceptable service can be performed. (3) There was to be a peace offering, called "the ram of consecration" (Ex 29:19-22). And there was a marked peculiarity in the manner in which this other ram was to be disposed of. The former was for the glory of God—this was for the comfort of the priest himself; and as a sign of a mutual covenant being ratified, the blood of the sacrifice was divided—part sprinkled on the altar round about, and part upon the persons and garments of the priests. Nay, the blood was, by a singular act, directed to be put upon the extremities of the body, thereby signifying that the benefits of the atonement would be applied to the whole nature of man. Moreover, the flesh of this sacrifice was to be divided, as it were, between God and the priest—part of it to be put into his hand to be waved up and down, in token of its being offered to God, and then it was to be burnt upon the altar; the other part was to be eaten by the priests at the door of the tabernacle—that feast being a symbol of communion or fellowship with God. These ceremonies, performed in the order described, showed the qualifications necessary for the priests. (See Heb 7:26, 27; 10:14).
35. seven days shalt thou consecrate them—The renewal of these ceremonies on the return of every day in the seven, with the intervention of a Sabbath, was a wise preparatory arrangement, in order to afford a sufficient interval for calm and devout reflection (Heb 9:1; 10:1).
Ex 29:36, 37. Consecration of the Altar.
36. and thou shalt cleanse the altar—The phrase, "when thou hast made an atonement for it," should be, upon it; and the purport of the direction is, that during all the time they were engaged as above from day to day in offering the appointed sacrifices, the greatest care was to be taken to keep the altar properly cleansed—to remove the ashes, and sprinkle it with the prescribed unction that, at the conclusion of the whole ceremonial, the altar itself should be consecrated as much as the ministers who were to officiate at it (Mt 23:19). It was thenceforth associated with the services of religion.
Ex 29:38-46. Institution of Daily Service.
38. two lambs of the first year day by day continually—The sacred preliminaries being completed, Moses was instructed in the end or design to which these preparations were subservient, namely, the worship of God; and hence the institution of the morning and evening sacrifice. The institution was so imperative, that in no circumstances was this daily oblation to be dispensed with; and the due observance of it would secure the oft-promised grace and blessing of their heavenly King.