Seventh-day Adventist Bible CommentaryExodus 29

This is the thing. That is, concerning the ceremony of consecration (see ch. 28:41). The “bullock” and the “two rams” were to be ready for the sacrifice that was to follow the investiture and the anointing, which explains why this preparation is mentioned first. Without blemish. Literally, “perfect,” as otherwise it would be an offense to God (Mal. 1:6–14). The rite of consecration, throughout, emphasized the necessity of holiness. It would be well for every minister of the gospel to study most thoughtfully Ex. 28 and 29 for an adequate understanding of the nature and responsibility of his sacred office.

Unleavened bread. This was ceremonially purer than leavened bread, since fermentation is a type of sin and corruption (Ex. 12:15; Matt. 16:6, 12; 1 Cor. 5:6–8). Tempered with oil. Literally, “mixed with oil.” Oil was one ingredient of the cakes, in contrast with the wafers, over which oil was poured.

Unto the door. This probably refers to the “laver of brass” placed between the tabernacle entrance and the altar of burnt offering, where the various ablutions required by law took place (ch. 30:18–21). Shalt wash them. Ritual washings constituted an important part of the ceremonies of most ancient religions. This was natural; physical cleansing is an appropriate analogy to moral and spiritual cleansing. The priests were required to perform these ablutions each time they entered the tabernacle or sacrificed at the altar of burnt offering (ch. 30:20), for they must be free from the stain and defilement of sin themselves before they ministered on behalf of others (see Ps. 51:7; Isa. 52:11; John 13:10, 11). In addition, the priests were to present sacrifices for specific sins (Lev. 4:3–12). The washing dealt with sin in a more general sense, and was concerned more with a priest’s official function than with his private life.

Take the garments. For a more complete account of this investiture of Aaron as high priest, see Lev. 8:7–9.

The holy crown. The golden plate with its blue lace ribbon was a kind of diadem, regarded in the East as an emblem of royalty. It marked the royal character of the high priest, who, as a type of Christ, was both priest and king (Lev. 8:9; Zech. 6:11–13; Matt. 2:2; 27:37).

The anointing oil. Its ingredients were probably of supreme quality (see chs. 25:6; 30:23–25). In harmony with the Mosaic law oil was used to initiate prophets, priests, and kings into their office. Oil is representative of the Holy Spirit, and of the outpouring of the Spirit upon those who are to receive it. The term “Christ” is the Greek equivalent of the Hebrew “Messiah,” both of which mean “anointed” (see Acts 10:38). Aaron’s anointing therefore signified consecration to God’s service. Similarly, all parts of the tabernacle itself were to be anointed (Ex. 30:26–29).

Bring his sons. That is, to the door of the tabernacle (v. 4). The investiture of the high priest consisted of nine acts (Lev. 8:7–9), whereas that of the ordinary priests required but three: the putting on of the “coats,” or linen tunics, the girding with the “girdles,” and the putting on of the “caps.” No mention is made of their being anointed with oil, but only of oil being sprinkled upon their garments (Ex. 29:21; Lev. 8:30).

Thou shalt consecrate. Literally, “Thou shalt fill the hand of.” In Eastern lands installation into office was usually accomplished by putting into the hand of the official the insignia marking his functions. Here certain portions of the offerings were used for that purpose (v. 24).

Bullock. Literally, “the bull” (see v. 1). By placing their hands upon its head Aaron and his sons identified themselves with it and, in figure, transferred to it the guilt of their own sins and imperfections (Ex. 29:14; Lev. 4:1–4). The fact could not be overlooked that the law accepted as priests men with moral and spiritual infirmities (Heb. 7:28). Themselves sinful, Aaron and his sons were as yet unfit to stand before God in behalf of others. They needed to have sacrifices offered for themselves. There were three of these: a sin offering (see Ex. 29:10–15), a burnt offering (see vs. 15–19), and a peace offering (see vs. 19–22). These sacrifices, with the accompanying ceremonies, were to be repeated on seven successive days (vs. 35, 36). The altar, as defiled by the sin of those officiating at it, was likewise to be cleansed by the blood of the sin offering (vs. 36, 37).

Take of the blood. Because the horns of the altar symbolized the glory and power of salvation (Ps. 18:2), the blood of the bullock, representative of the life (see Lev. 17:14) of Aaron and his sons and presented in atonement for their sins, was first touched to them. The unused portion was poured out at the base of the altar. Such was the usual practice with sin offerings (Lev. 4:7), of which this was the first example.

All the fat. Fat was generally regarded as the best part of the offering, and therefore most acceptable to God (see on Lev. 3:3, 5). This was probably due in part to the fact that it burned with a bright flame and helped to consume the rest of the offering. The caul. An “appendage” (RSV). This is the small omentum, a membrane which covers the upper part of the liver and attaches it to the stomach.

The flesh. The parts of the sacrifice here mentioned were disposed of according to the law concerning sin offerings (Lev. 4:11, 12). The curse of sin that was upon them rendered them unfit for food, and even unworthy of burial within the camp. In a similar way Christ “suffered without the gate” (Heb. 13:11–13).

One ram. Literally, “the ram, the one,” that is, one of the two rams mentioned in v. 1. Placing their hands on the ram points to the vicarious nature of the sacrifice. As a burnt offering (v. 18), the ram emphasized the idea of self-sacrifice.

Sprinkle it. Rather, cast or scatter it, that is, from a basin, in contrast to sprinkling it with the hand or with hyssop. Rabbinical tradition has it that the blood was cast at two opposite corners, the northeast and southwest, thus wetting all four sides, and scattered “round about upon the altar” as well.

Cut the ram in pieces. Literally, “into its pieces,” that is, into the natural bodily divisions. The “inwards” are the entrails. After being washed they were put with the other “pieces.”

Burn the whole ram. The general law of burnt offerings followed this practice (Lev. 1:9, 13, 17). The burnt offering typified the spirit of self-sacrifice, full consecration, and constant dependence upon the atoning blood of Christ, which is acceptable to God.

With the sin offering, the taint of sin rendered all but certain parts of the sacrifice unacceptable (v. 14). The words “a sweet savour” express in characteristic human language the thought that God was well pleased with the offering and accepted the one presenting it (Gen. 8:21; Lev. 1:9, 13, 17).

The other ram. Literally, “the second ram” (see vs. 1, 3, 15). This is called the “ram of consecration” in v. 22, and was probably a “peace offering” (see Lev. 3).

Take of his blood. The application of the ram’s blood to the persons of the priests was unique and significant, the crowning act of consecration. This implied the complete dedication of life and ability to the service of God. Symbolically, the blood put on the “right ear” sanctified that organ to hear the word of the Lord; put on the “right hand,” it sanctified the hands of the priest for his mediatorial work; put on the “right foot,” it sanctified his walk of life as an example to others. In other words, the consecrated life (blood) of the sacrifice the priest had offered was returned to him, that his life might be devo ted to the service of the Lord.

Take of the blood. This “blood” and the “anointing” appear to be the only ritual required for the consecration of the common priests (Lev. 8:30). The blending of the blood and oil suggests the need of both justification through the atoning blood of Christ (Rom. 3:23–26) and sanctification through the grace of the Holy Spirit (Rom. 15:16).

The rump. Literally, “the fat tail,” that is, of the Oriental broadtail sheep (see on Lev. 3:9). The “cual” is the membrane mentioned in v. 13.

One loaf of bread. For the “loaf,” the “cake,” the “wafer,” and the “basket” see vs. 2, 3. Placing these offerings in the hands of Aaron and his sons, Moses was to take their hands in his and “wave” them in a swinging motion forward, probably to show that the offering belonged to God, and backward, to indicate that it was accepted by God and returned, so to speak, with His blessing. This was the act of consecration by which the actual installation in office took place. Moses thus transferred to his brother, and his brother’s sons, the priestly functions he himself had heretofore exercised. By physically waving their hands he guided them in the performance of their first priestly act.

Thou shalt receive them. Moses was nevertheless to complete the priestly ritual connected with the ceremony of consecration. Chosen parts of the peace offering were burned upon the altar of burnt offering (Ex. 29:22; Lev. 3:3–5). Here Moses waved the breast of the wave offering. Afterward Aaron and his descendants were to follow the same procedure in presenting such offerings (Lev. 7:31–35).

Sanctify the breast. Verses 27 and 28 apply to all future offerings for consecration. From this time forward the breast and right shoulder belonged to the priests. The shoulder was to be “heaved up” in a single lifting movement, as it were, toward heaven, and the breast was to be “waved” horizontally in a repeated swinging movement (Lev. 7:30–36; Num. 18:11).

The holy garments. Verses 29 and 30 also applied to future services of consecration. The garments made for Aaron were to be preserved after his death and used at the consecration of each successive high priest, that he too might be “anointed” and “consecrated in them.” From the time he began his duties, each high priest was to wear these garments for seven days (Ex. 29:35; Num. 20:24–28).

The ram. The portion of the ram that had not been burned (see vs. 22–25) was to be eaten “in the holy place,” that is, “at the door of the tabernacle” (Lev. 8:31). In

connection with every peace offering there was a sacrificial meal, in which the priests who offered it participated (Ex. 29:27, 28; Lev. 7:11–18).

The bread. This consisted of the loaf, cake, and wafer that remained in the basket, after one of each had been taken from it and offered to the Lord (vs. 2, 3, 23).

They shall eat. Every sacrifice possessed, in greater or lesser degree, atoning quality. The sin offering was wholly so (Lev. 4:2–5), the burnt and the peace offerings only so in part (Lev. 1:3; 3:1). A stranger. Not a foreigner, but one who is not a priest (cf. Ex. 12:19 and 20:10).

Seven days. The ritual of consecration for Aaron and his sons was to be performed on each of the seven successive days. This sevenfold consecration betokened ideal perfection (see Joshua 6:3, 4; 1 Kings 18:43, 44; 2 Kings 5:14). Since these priests are types of God’s ministers today, their consecration teaches the exalted sacredness of holy office and the need of preserving it separate from the world.

Cleanse the altar. More clearly, “thou shalt purify the altar by making an atonement for it.” This “sin offering” for the altar was the same bullock as that used for Aaron and his sons (see Ex. 29:1, 10–14; Lev. 8:15). Moses anointed the altar by sprinkling the anointing oil on it seven times (Lev. 8:11).

Seven days. The entire ceremony of consecration was to be repeated seven times, both for the priests and for the altar. Most holy. Literally, “holy of holies,” denoting the great sacredness of the altar (see Ex. 40:10). Therefore “whatsoever toucheth” it “shall be” or must be, “holy.”

Two lambs. Verses 38–42 pertain to the daily sacrifice, which appropriately followed the consecration of the altar.

At even. Literally, “between the [two] evenings” (see on ch. 12:6). As to the purpose of these daily morning and evening sacrifices, see on Lev. 1:3. These “continual” (ch. 29:42) sacrifices were the occasions of morning and evening worship for the camp (Ps. 16:8; 55:17; 1 Thess. 5:17; PP 354).

A tenth deal. Rather, “a tenth part” or “a tenth measure,” that is an omer, or tenth of one ephah (Ex. 16:36; Num. 15:4, LXX). This would be the equivalent of about 2 qt. (2.2 l.), or about 3 lb. 12 oz. (1.7 kg.). Various cereals were used as a “meat offering” (see on Lev. 2:1). The “fourth part of an hin” would be equal to nearly 2 pt. (0.9 l.).

For a sweet savour. “A pleasing odor” (RSV). See on v. 18.

The tabernacle of the congregation. Preferably, “the tent of meeting” (RSV; see on ch. 27:21).

There I will meet. Knowing the trials of Israel in their wanderings through the wilderness, God encouraged them with the assurance of His presence. At its dedication the tabernacle was filled with the “glory” of the Lord (ch. 40:34). The presence of the Shekinah was the true consecration of the tabernacle, for all things else about it were but types and figures (see on Gen. 3:24). Thus God not only “put his name there” (Deut. 12:21), but His visible presence as well.

I will sanctify. This was accomplished miraculously when Aaron placed his first offering upon the brazen altar (Lev. 9:24).

Dwell among. See on ch. 25:8. This refers primarily to the Shekinah, in the holy of holies, but in a larger sense the same was true of God’s care, protection, and salvation graciously extended to His chosen people as the years went by.