Consecration of the Priests in Exodus 29

EXODUS 29 COMME TARY
EDITED BY GLE PEASE
Consecration of the Priests
1 “This is what you are to do to consecrate them,
so they may serve me as priests: Take a young
bull and two rams without defect.
CLARKE, "Take one young bullock - This consecration did not take place till
after the erection of the tabernacle. See Lev_8:9-14.
GILL, "And this is the thing that thou shalt do unto them,.... To Aaron and his
sons: to "hallow" them; to sanctify them, set them apart, and consecrate them:
to minister unto me in the priest's office; for which the Lord had appointed them,
to which he had chose, called, and separated them:
take one young bullock, and two rams without blemish; a young bullock was an
heifer of three years old, according to Kimchi (t), and such an one was used in sacrifice
in former times, see Gen_15:9 though Maimonides (u) says it was one of two years, and
so Abendana (w), whose words are,"a bullock is a son of two years, and a ram is after he
has entered into the second year thirty one days;''and so Ben Gersom; the bullock was an
emblem of the strength, laboriousness, and patience of Christ, and both of them being
without blemish, were typical of his purity and perfection in his nature and life, and
especially in his sacrifice.
HE RY 1-4, "Here is, I. The law concerning the consecration of Aaron and his sons
to the priest's office, which was to be done with a great deal of ceremony and solemnity,
that they themselves might be duly affected with the greatness of the work to which they
were called, and that the people also might learn to magnify the office and none might
dare to invade it.
1. The ceremonies wherewith it was to be done were very fully and particularly

appointed, because nothing of this kind had been done before, and because it was to be a
statute for ever that the high priest should be thus inaugurated. Now,
(1.) The work to be done was the consecrating of the persons whom God had chosen to
be priests, by which they devoted and gave up themselves to the service of God and God
declared his acceptance of them; and the people were made to know that they glorified
not themselves to be made priests, but were called of God, Heb_5:4, Heb_5:5. They
were thus distinguished from common men, sequestered from common services, and set
apart for God and an immediate attendance on him. Note, All that are to be employed
for God are to be sanctified to him. The person must first be accepted, and then the
performance. The Hebrew phrase for consecrating is filling the hand (Exo_29:9): Thou
shalt fill the hand of Aaron and his sons, and the ram of consecration is the ram of
fillings, Exo_29:22, Exo_29:26. The consecrating of them was the perfecting of them;
Christ is said to be perfect or consecrated for evermore, Heb_7:28. Probably the phrase
here is borrowed from the putting of the sacrifice into their hand, to be waved before the
Lord, Exo_29:24. But it intimates, [1.] That ministers have their hands full; they have no
time to trifle, so great, so copious, so constant is their work. [2.] That they must have
their hands filled. Of necessity they must have something to offer, and they cannot find
it in themselves, it must be given them from above. They cannot fill the people's hearts
unless God fill their hands; to him therefore they must go, and receive from his fulness.
(2.) The person to do it was Moses, by God's appointment. Though he was ordained
for men, yet the people were not to consecrate him; Moses the servant of the Lord, and
his agent herein, must do it. By God's special appointment he now did the priest's work,
and therefore that which was the priest's part of the sacrifice was here ordered to be his,
Exo_29:26.
(3.) The place was at the door of the tabernacle of meeting, Exo_29:4. 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 those 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. They were consecrated at the door, for they were to be
door-keepers.
JAMISO , "Exo_29:1-35. Consecrating the priests and the Altar.
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.
K&D, "Consecration of Aaron and his Sons through the anointing of their persons
and the offering of sacrifices, the directions for which form the subject of vv. 1-35. This
can only be fully understood in connection with the sacrificial law contained in Lev 1-7.

It will be more advisable therefore to defer the examination of this ceremony till we
come to Lev 8, where the consecration itself is described. The same may also be said of
the expiation and anointing of the altar, which are commanded in Exo_29:36 and Exo_
29:37, and carried out in Lev_8:11.
CALVI , "1.And this is the thing that thou shalt do unto them. Since I shall again
repeat and more fully explain these things as they are written in Leviticus 9:0, in the
history of the consecration of the tabernacle, it will be sufficient to give nothing
more than a brief summary of them here; nor is it my custom to invent mysteries out
of vague speculations, (174) such as may rather gratify than instruct my readers.
First, since the whole human race is corrupt and infected with many impurities, so
that his uncleanness prevents every single individual from having access to God,
Moses, before he consecrates the priests, washes them by the sprinkling of water, in
order that they may be no longer deemed to be of ordinary rank. Hence we gather
that true purity and innocence, which was but typical in the Law, is found in Christ
alone. “For such an high priest became us,” says the Apostle, “who is holy,
harmless, undefiled, separate from sinners,” to present Himself before God for us.
(Hebrews 7:26.) After they had been washed, God commands that they should be
invested with the sacerdotal dress, according to their respective ranks: that the high
priest should wear the ephod with the Urim and Thummim, and the mitre with the
golden plate, on which shone forth “holiness to Jehovah;” and in the third place, He
adds the anointing. This preparation was for the purpose of initiating them, before
they performed the office of sacrificing; but it must be observed that, as to this first
sacrifice, the duties which were afterwards transferred to Aaron were imposed upon
Moses, as if he were the only priest; and, in point of fact, the temporal dignity which
he afterwards resigned to his brother, was still in his own hands. What Moses
introduces about the division of the victim, we shall more conveniently explain
elsewhere, in treating of the offerings, which we have stated to be the third part of
the legal worship.
ELLICOTT, "(1) This is the thing that thou shalt do unto them to hallow them.—
The consecration of the priests had been commanded in the preceding chapter
(Exodus 28:41). The method of it is now laid down. It consists of five things :—(1)
Ablution (Exodus 29:4); (2) Investiture (Exodus 29:5-9); (3) Chrism, or anointing
(Exodus 29:7); (4) Sacrifice (Exodus 29:10-23); and (5) Filling the hand (Exodus
29:24). All of these were symbolical acts, typical of things spiritual—ablution, of the
putting away of impurity; investiture, of being clothed with holiness; unction, of the
giving of Divine grace, &c.; the entire consecration forming an acted parable, very
suggestive and full of instruction to such as understood its meaning.
Take one young bullock.—The first thing to be done was to prepare the victims
which would be needed, and to have them ready against the time when they would
be required for sacrifice.
Without blemish.—Heb., perfect (See ote 1 on Exodus 12:5.)

PETT, "Verses 1-3
The Sanctifying Of the Priests and The Anointing of Aaron (Exodus 29:1-37).
In Exodus 28:41 Moses was to anoint the priests, and consecrate and sanctify them
for their ministry in the priest’s office. How this was to be done is now described.
The procedures were complicated, for they had to deal with all aspects of their
purification and dedication.
In the beginning the priesthood was intended to be limited to the family of Aaron.
But as with many institutions its perameters would be expanded by misuse, which is
evidence of the failure of Israel to be faithful to the covenant. Slackness in observing
an ordinance is not necessarily evidence that it does not exist. See:
• Judges 17:5, where it is specifically stated that Micah is doing what is right in
his own eyes.
• 1 Samuel 7:1, where the Ark was stored in the house of Abinadab, and his
son was ‘sanctified’ in order to ‘keep the Ark of Yahweh’, although Abinadab may
have been of the priestly line, which may be why his house was selected for the safe
keeping of the Ark, and the purpose there was that the Ark would be protected, not
used.
• 2 Samuel 8:18, where David’s sons are called ‘priests’, but as these were
David’s sons they may in fact have been priests of the order of Melchizedek (Psalms
110:4), the ancient Jerusalem priesthood, now non-sacrificing.
• 1 Kings 4:5, where Zabud is called a ‘priest’, but Zabud was a ‘priest’ as ‘
the king’s friend’, an official title, and he too may have been a priest after the order
of Melchizedek, or the title may have here another meaning as king’s representative,
for Zadok and Abiathar have already been declared to be the official priests of the
line of Aaron.
The first part of the chapter may be analysed as follows:
a The preparation of all the offerings to make the priests holy (Exodus 29:1-3).
b The preparation of Aaron and his sons by washing with water (Exodus 29:4).
c The robing of Aaron followed by his anointing with oil (Exodus 29:5-7).
d The robing of Aaron’s sons (Exodus 29:8-9).
e The offering of an ox bull for a purification for sin offering (Exodus 29:10-
14).
e The offering of the first ram as a whole burnt offering (Exodus 29:15-18).
e The offering of the second ram, the ram of consecration, with its grain
offerings (Exodus 29:19-25).
d The provision of wave offerings and contribution offerings for Aaron and his
sons (Exodus 29:26-28).
c Provision for the passing on of Aaron’s holy garments (Exodus 29:29-30).
b Aaron and his sons to partake of the ram of consecration (Exodus 29:31-34).
a The seven day ceremony of consecration (Exodus 29:35-37).
This is then followed by provision for Israel’s future blessing.

• Provisions concerning the daily whole burnt offerings offered at the door of
the Tabernacle of Meeting where Yahweh will meet with Moses and speak with him
(Exodus 29:38-42).
• Yahweh will meet with the children of Israel and sanctify the door of the
Tabernacle of Meeting by His glory, the Sanctuary itself and the altar, and Aaron
and his sons as priests (Exodus 29:43-44).
• Yahweh will dwell among His people and they will know that He is their
deliverer from Egypt and is Yahweh their God (Exodus 29:45-46).
The Consecration of the Priests (Exodus 29:1-37).
Preparations For The Making Holy of the Priests (Exodus 29:1-3).
Exodus 29:1 a
“And this is the thing that you shall do to them to sanctify them to minister to me in
the priest’s office.”
The process of ‘sanctification’, that is, their cleansing and purifying and their
setting apart to Yahweh as ‘holy’ will now be described.
Exodus 29:1-3
“Take one young bullock and two rams without blemish, and unleavened bread, and
unleavened cakes mingled with oil, and unleavened wafers anointed with oil. You
shall make them of fine wheat flour. And you shall put them in one basket, and
bring them in the basket with the bullock and the two rams.”
The procedures that follow are to include a bullock, two unblemished rams, and
unleavened bread, cakes and wafers made of wheat flour which have been mingled
or anointed with oil. All but the bullock and the two rams are to be put in a basket.
Then he is to bring them to the Tent of Meeting for the sanctification ceremony.
We note that the rams have to be unblemished (see Malachi 1:6-14). othing that is
less than perfect can be offered to Yahweh. The bread, cakes and wafers have to be
unleavened, that is, no corrupting influence must have been involved in their
making. The oil is probably an indication of their being ‘anointed’, that is, wholly
set apart for the service of Yahweh. Bread and cakes could be mingled with the oil,
but the wafers had to be made without oil and it was therefore poured on them.
The word for ‘bring’ includes the idea of offering. This is probably to be seen as an
initial ‘offering’ of them to Yahweh prior to their use.
The young bullock is for a purification for sin offering, one ram for a whole burnt
offering, and the other is a ‘ram of consecration’. The bread and cakes are for meal
offerings.
BE SO , ". 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, (Exodus 29:10; Exodus 29:15,)
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, (Exodus 29:4,) robing them in
their sacerdotal garments, (Exodus 29:5,) anointing them with oil, (Exodus 29:7,)
then the ceremony was to be completed by peculiar sacrifices, (Exodus 29:10-11;) all
which things are described as put in execution, Leviticus 8:2.
COKE, "Verse 1-2
Exodus 29:1-2. This is the thing that thou shalt do unto them to hallow them— The
consecration or setting apart of Aaron and his sons for the priest's office, with its
various and solemn ceremonies, is described in this chapter. The providing the
animals, &c. for sacrifice, is enjoined first, that they might be in readiness; though
several things were to be done previous to the sacrifices themselves. Of these we
shall speak in their order. See Leviticus 8. They are to provide for the sacrifice,
(Exodus 29:2.) 1st, bread simply unleavened; 2nd, bread unleavened, tempered or
mixed with oil; and, 3rdly, bread unleavened, but anointed or covered over with oil
after the baking: but what was the reason of this distinction, we presume not to
guess.
COFFMA , "Verse 1
There are seven paragraphs in this chapter, three short ones, one long one, and
three more short ones. It reminds us of the signals on party lines at the beginning of
the telephone era - three shorts, a long, and three shorts! The chapter might be titled
The Consecration of the Priests. It should be noted that what we have here is God's
instructions for their consecration, a commission to be discharged by Moses, and not
the actual consecration, which is recorded in Leviticus 1-7. At this point of time in
Exodus, the tabernacle had not yet been completed. There has been no mention, as
yet, of a laver, and, for that matter, not all of the instructions given by God to Moses
have been enumerated, some of which will not appear until the more thorough
account in Leviticus. This is in full harmony with the manner of Moses' writings. In
the account of oah, it will be remembered, there occurred the expansion and
elaboration of God's instructions as the narrative developed, and the same is true in
the records of the Consecration.
Liberal critics opposing the divine origin and Mosaic authorship of the Pentateuch
appear to be totally ignorant of this salient feature of the Word of God,
consequently denominating the Leviticus elaboration of these instructions as "an
older stratum."[1] apier even went so far as to say that the account here is
dependent upon the Leviticus account and that, "It must therefore be later than the
Leviticus material"[2] Such a cavalier treatment of the Word of God is an excellent
example of how critics interpret their own rules. In the .T., we noted many
"examples" of the "shorter is older" theory, an imaginary rule appealed to
repeatedly in making Mark the shortest Gospel, the oldest. Here in the O.T., that

"invariable rule" gets turned completely around and becomes "longest is older."
Only the thoughtless can be thus deceived!
What then is the purpose of this chapter's occurrence exactly here and in somewhat
of an abbreviated and incomplete form? As Fields expressed it, the answer is that,
"The insertion of this chapter gives purpose to the instructions about material
things in the adjoining chapters."[3] This chapter illuminates this whole section of
Exodus, demonstrating that an entire religious system is being provided for Israel,
and also stressing the paramount concern of the true God for the righteousness and
ultimate salvation of his people. The holy things that have been stressed in previous
chapters are subordinate and must subserve the purpose of developing holy people.
(Exodus 29:1-4) This concerns the "washing" of the candidate for priesthood.
Standing, as it does, at the head of the list on the agenda of the consecration
ceremonies, it is typical of Christian baptism, the initiatory rite into the Christian
religion. Esses, a former Rabbi now a believer in Christ went so far as to call the
ablution here "their baptism."[4] We agree with this, and shall entitle this first
paragraph:
BAPTISM
"And this is the thing that thou shalt do unto them to hallow them, to minister unto
me in the priest's office: take one bullock and two rams without blemish, and
unleavened bread, and cakes unleavened mingled with oil.' of fine wheaten flour
shalt thou make them. And thou shalt put them into one basket, and bring them in
the basket, with the bullock and the two rams And Aaron and his sons thou shalt
bring unto the door of the tent of meeting, and shalt wash them with water."
"And this is the thing that thou shalt do ..." God is addressing Moses in this
command, for Moses himself will act as High Priest in the consecration of the Jewish
priesthood, despite the fact that Moses was never to hold that office. Moses was
indeed a priest after the manner of all priests during the Patriarchal Dispensation of
God's grace. Significantly, on the mountain of transfiguration, it was not Aaron who
appeared with Elijah and Christ, but Moses.
"That they may minister to me in the priest's office ..." The priority of service to
God appears in this. We remember that the first commandment is toward God, and
not toward men. The manward commandment is secondary. Again from Esses:
"The people are always out there to be ministered unto, but unless we minister unto
God first, we are powerless to do anything for the people."[5]
The candidate was not to appear before God for the purpose of being consecrated
without appropriate offerings. These were one bullock, two rams, and three kinds of
unleavened bread: bread, cakes, and wafers, all unleavened and all made with the
finest wheat flour.
The first step in the consecration was the baptism of the priest.

ow they are to be baptized. The baptisms were performed in the court of the
tabernacle, and the priest's entire body had to be immersed in water. As Christians
we will not have the power to overcome unless we have gone to death with Christ in
the waters of baptism.[6]
One should consult the first seven chapters of Leviticus for a description of exactly
how all of these heavenly instructions were carried out. The great lesson that stands
out here is that before any man could be a priest unto God, he had to be immersed
(baptized) in water. Is it any less true today? And the answer is O! o one is a
Christian until he is baptized.
After the baptismal service, came the investiture.
EXPOSITOR'S BIBLE COMME TARY, "THE CO SECRATIO SERVICES.
Exodus 29:1-46
The priest being now selected, and his raiment so provided as that it shall speak of
his office and its glory, there remains his consecration.
In our day there is a disposition to make light of the formal setting apart of men and
things for sacred uses. If God, we are asked, has called one to special service, is not
that enough? What more can earth do to commission the chosen of the sky? But the
plain answer which we ought to have the courage to return is that this is not at all
enough. For God Himself had already called Paul and Barnabas when He said to
such folk as Simeon iger and Lucius of Cyrene and Manaen, "Separate Me
Barnabas and Saul for the work whereunto I have called them" (Acts 13:1-4). And
these obscure people not only laid their hands upon the great apostle, but actually
sent him forth. ow, if he was not exempted from the need of an orderly commission
by the marvellous circumstances of his call, by his apostleship not of man, by the
explicit announcement that he was a chosen vessel to bear the sacred name before
kings and peoples, it is startling to be told of some shallow modern evangelist, who
works for no Church and submits to no discipline, that he can dispense with the
sanction of human ordination because he is so clearly sent of heaven.
The example of the Old Testament will no doubt be brushed aside as if the religion
which Jesus learned and honoured were a mere human superstition. Or else it
would be natural to ask, Is it because the offices and functions of Judaism were
more formal, more perfunctory than ours, that a greater spiritual grace went with
their appointments than with the laying on of hands in the Christian Church, a rite
so clearly sanctioned in the ew Testament?
It is written of Joshua that Moses was to lay his hands upon him, because already
the Spirit was in him; and of Timothy that he had unfeigned faith, and that
prophecies went before concerning him ( umbers 27:18; 1 Timothy 1:18; 2 Timothy
1:5). But in neither dispensation did special grace fail to accompany the official

separation to sacred office: Joshua was full of the Spirit of Wisdom, for Moses had
laid his hands upon him; and Timothy was bidden to stir into flame that gift of God
which was in him through the laying on of the Apostle's hands (Deuteronomy 34:9;
2 Timothy 1:6).
Accordingly there is great stress laid upon the orderly institution of the priest. And
yet, to make it plain that his authority is only "for his brethren," Moses, the chief of
the nation, is to officiate throughout the ceremony of consecration. He it is who shall
offer the sacrifices upon the altar, and sprinkle the blood, not upon the first day
only, but throughout the ceremonies of the week.
In the first place certain victims must be held in readiness--a bullock and two rams;
and with these must be brought in one basket unleavened bread, and unleavened
cakes made with oil, and unleavened wafers on which oil is poured. Then, at the
door of the tent of the meeting of man with God, a ceremonial washing must follow,
in a laver yet to be provided. Here the assertion that purity is needed, and that it is
not inherent, is too plain to be dwelt upon.
But such details as the assuming of the existence of a laver, for which no directions
have yet been given (and presently also of the anointing oil, the composition of
which is still untold), deserve notice. They are much more in the manner of one who
is working out a plan, seen already by his mental vision, but of which only the
salient and essential parts have been as yet stated, than of any priest of the latter
days, who would first have completed his catalogue of the furniture, and only then
have described the ceremonies in which he was accustomed to see all this apparatus
take its appointed place.
What we actually find is quite natural to a creative imagination, striking out the
broad design of the work and its uses first, and then filling in the outlines. It is not
natural at a time when freshness and inspiration have departed, and squared
timber, as we are told, has taken the place of the living tree.
The priest, when cleansed, was next to be clad in his robes of office, with the mitre
on his head, and upon the mitre the golden plate, with its inscription, which is here
called, as the culminating object in all his rich array, "the holy crown" (Exodus
29:6).
And then he was to be anointed. ow, the use of oil, in the ceremony of investiture
to office, is peculiar to revealed religion. And whether we suppose it to refer to the
oil in a lamp, invisible, yet the secret source of all its illuminating power, or to that
refreshment and renovated strength bestowed upon a weary traveller when his head
is anointed with oil, in either case it expresses the grand doctrine of revealed
religion--that no office may be filled in one's own strength, but that the inspiring
help of God is offered, as surely as responsibilities are imposed. "The Spirit of the
Lord God is upon Me, because He hath anointed Me."
With these three ceremonies--ablution, robing and anointing--the first and most

personal section of the ritual ended. And now began a course of sacrifices to God,
advancing from the humblest expression of sin, and appeal to heaven to overlook
the unworthiness of its servant, to that which best exhibited conscious acceptance,
enjoyment of privilege, admission to a feast with God. The bullock was a sin-
offering: the word is literally sin, and occurs more than once in the double sense:
"let him offer for his sin which he hath sinned a young bullock ... for a sin(-
offering)" (Leviticus 4:3, Leviticus 5:6, etc.). And this is the explanation of the verse
which has perplexed so many: "He made Him to be sin for us, Who knew no sin" (2
Corinthians 5:21). The doctrine that pardon comes not by a cheap and painless
overlooking of transgression, as a thing indifferent, but by the transfer of its
consequences to a victim divinely chosen, could not easily find clearer expression
than in this word. And it was surely a sobering experience, and a wholesome one,
when Aaron, in his glorious robes, sparkling with gems, and bearing on his forehead
the legend of his holy calling, laid his hand, beside those of his children and
successors, upon the doomed creature which was made sin for him. The gesture
meant confession, acceptance of the appointed expiation, submission to be freed
from guilt by a method so humiliating and admonitory. There was no undue
exaltation in the mind of any priest whose heart went with this "remembrance of
sins."
The bullock was immediately slain at the door of "the tent of meeting"; and to show
that the shedding of his blood was an essential part of the rite, part of it was put
with the finger on the horns of the altar, and the remainder was poured out at the
base. Only then might the fat and the kidney be burned upon the altar; but it is
never said of any sin-offering, as presently of the burnt-offering and the peace-
offerings, that it is "a sweet savour before Jehovah" (Exodus 29:18, Exodus 29:25)--
a phrase which is only once extended to a trespass-offering for a purely unconscious
lapse (Leviticus 4:31). The sin-offering is, at the best, a deplorable necessity. And
therefore the notion of a gift, welcome to Jehovah, is carefully shut out: no portion
of such an offering may go to maintain the priests: all must be burned "with fire
without the camp; it is a sin-offering" (Exodus 29:14). Rightly does the Epistle to the
Hebrews emphasize this fact: "The bodies of those beasts whose blood is brought
into the Holy Place ... as an offering for sin" are burned without the camp. The
bodies of other sacrifices were not reckoned unfit for food.(40) And so there is a
striking example of humility, as well as an instructive coincidence, in the fact that
Jesus suffered without the gate, being the true Sin-offering, "that He might sanctify
the people through His own blood" (Hebrews 13:11-12).
Thus, by sacrifice for sin, the priest is rendered fit to offer up to God the symbol of a
devoted life. Again, therefore, the hands of Aaron and his sons are laid upon the
head of the ram, because they come to offer what represents themselves in another
sense than that of expiation--a sweet savour now, an offering made by fire unto
Jehovah (Exodus 29:18). And to show that it is perfectly acceptable to Him, the
whole ram shall be burnt upon the altar, and not now without the camp: "it is a
burnt-offering unto the Lord." Such is the appointed way of God with man--first
expiation, then devotion.

The third animal was a "peace-offering" (Exodus 29:28). This is wrongly explained
to mean an offering by which peace is made, for then there could be no meaning in
what went before. It is the offering of one who is now in a state of peace with God,
and who is therefore himself, in many cases, allowed to partake of what he brings.
But on this occasion some quite peculiar ceremonies were introduced, and the ram is
called by a strange name--"the ram of consecration." When Aaron and his sons
have again declared their connection with the animal by laying their hands upon it,
it is slain. And then the blood is applied to the tip of their right ear, the thumb of
their right hand, and the great toe of their right foot, that the ear may hearken, and
the best energies obey, and their life become as that of the consecrated animal, their
bodies being presented, a living sacrifice, holy, acceptable to God. Then the same
blood, with the oil which spoke of heavenly anointing, was sprinkled upon them and
upon their official robes, and all were hallowed. Then the fattest and richest parts of
the animal were taken, with a loaf, a cake, and a wafer from the basket, and placed
in the hands of Aaron and his sons. This was their formal investiture with official
rights; although not yet performing service, it was as priests that they received
these; and their hands, swayed by those of Moses, solemnly waved them before the
Lord in formal presentation, after which the pieces were consumed by fire. The
breast was likewise waved, and became the perpetual property of Aaron and his
sons--although on this occasion it passed from their hands to be the portion of
Moses, who officiated. The remainder of the flesh, seethed in a holy place, belonged
to Aaron and his sons. o stranger (of another family) might eat it, and what was
left until morning should be consumed by fire, that is to say, destroyed in a manner
absolutely clean, seeing no corruption.
For seven days this rite of consecration was repeated; and every day the altar also
was cleansed, rendering it most holy, so that whatever touched it was holy.
Thus the people saw their representative and chief purified, accepted and devoted.
Thenceforward, when they too brought their offerings, and beheld them presented
(in person or through his subordinates) by the high priest with holiness emblazoned
upon his brow, they gained hope, and even assurance, since one so consecrated was
bidden to present their intercession; and sometimes they saw him pass into secret
places of mysterious sanctity, bearing their tribal name on his shoulder and his
bosom, while the chime of golden bells announced his movements, ministering there
for them.
But the nation as a whole, with which this historical book is chiefly interested, saw
in the high priest the means of continually rendering to God the service of its
loyalty. Every day began and closed with the burnt-offering of a lamb of the first
year, along with a meal-offering of fine flour and oil, and a drink-offering of wine.
This would be a sweet savour unto God, not after the carnal fashion in which
sceptics have interpreted the words, but in the same sense in which the wicked are a
smoke in His nostrils from a continually burning fire.
And where this offering was made, the Omnipresent would meet with them. There
He would convey His mind to His priest. There also He would meet with all the

people--not occasionally, as amid the more impressive but less tolerable splendours
of Sinai, but to dwell among them and be their God. And they should know that all
this was true, and also that for this He led them out of Egypt: "I am Jehovah their
God."
PARKER, "Verses 1-46
The Priest and His Consecration
Exodus 29-30
We now study the consecration of the priest himself. Strange if God has constructed
a tabernacle, given a specification for an ark, detailed the shape and colour of the
priestly robes, and omitted to say anything about the priest himself. Let us see how
the case stands both historically and spiritually.
We have already seen that the priest did not officially appoint himself; in no sense
did he rush into the priest"s office; nay, more, at the very time of his appointment to
the sacerdotal function he was absolutely unaware that the dignity was about to be
conferred upon him. This we saw in our comment upon the twenty-eighth chapter
and the first verse: "And take thou unto thee Aaron thy brother, and his sons with
him, from among the children of Israel, that he may minister unto me in the priest"s
office." His sons were also appointed to the same high dignity. There is nothing in
this appointment that should startle students of history. It is an appointment which
is taking place every day in every circle and department of progressive human life.
God appoints all men to their places. The conferring of honour is an expression of
the Divine sovereignty. We do not know for what purpose we have come into the
world until that purpose is revealed to us by the Holy Spirit. That we have come for
some purpose is a thought which should make us sober, watchful, expectant; that
should touch our every thought with the solemnity and urgency of prayer. The
uppermost question should be, "Lord, what was I made for? What is the fire which
burns upon the altar of my life?" You, it may be, have been called to be great
intercessors, having power Divinely given to hold the Almighty in long converse
about human life, human sin, and human destiny, and may have the wondrous
faculty which is best expressed to the dulness of our minds by the act of turning
back the Divine purpose, when it is one of destruction, and begetting in the Divine
mind a purpose of clemency and mercy. These things are of course, in the very
necessity of the Deity; but our relation to them is sometimes best expressed by an
accommodation of language which permits the Almighty to be represented as if he
had been overthrown by human plea, and turned to more compassionate moods by
human intercession. Others have been consecrated poets, painters, preachers,
tradesmen; but every man is consecrated in the Divine purpose. We can have
nothing common or unclean; nothing secular; nothing that is disregarded by the
Almighty. If he thought it worth while to make us, he suffers no loss of dignity by
appointing us, directing us, taking care of the life which he filled with the pulses of
eternity. How we fall into recklessness, and fear, and many a snare by the evil
thought that the Almighty had no purpose in making us, has never spoken of us in
the radiant cloud which he has gathered around him like the walls of a sanctuary,

but has left us poor, blind, homeless orphans without centre, outside the infinite
gravitation which binds the universe to his heart You mock God by such wildness of
conception. He gathereth the lambs in his bosom. The very hairs of your head are all
numbered. There are vessels of honour and vessels of inferiority, but the great house
is our Father"s, and every one of us has a place in it and an appointment to fulfil,
and blessed is he who with loving obedience and consent falls into the rhythm of the
Divine movement, singing morning, noon, and night, " ot my will, but thine be
done." Then is life a revolution round the eternal throne, and every life an
opportunity for reflecting the Divine lustre upon lives that may be below it. There is
a heredity of a spiritual kind, a succession priestly, artistic, philanthropic,
evangelistic. Men are set in bands, classes, groups,—why not say they are fashioned
into constellations?—every great grouping of stellar light and beauty having its
appointed place, and though all the constellations fly so fast their wings never
overlap, and there is no tumult in the infinite hurrying. We are called to this place
because to this faith. To realise it is to be calm to seize that doctrine is to have bread
to eat at all seasons, and a vision of heaven even when the darkness of the night is
sevenfold.
A very solemn view of life is presented by this incident. Aaron was unaware what
was passing in the cloud. Our life is being secretly planned for us. Up in the cloud
the Lord is talking about his children on the earth. He is naming them by name,
appointing coats and garments, ephods, crowns, mitres, and functions of usefulness
and dignity for them. We cannot hear the converse, but we are the subjects of the
marvellous talk. What is to become of the old Prayer of Manasseh , and the little
child, and the traveller whose journey will be done tomorrow, and the warrior who
lifts his great sword for the last stroke in the Master"s name? We are being spoken
of. Said One: "I go to prepare a place for you." God would seem to have but one
thought: love to Prayer of Manasseh , redemption of the creature who bears his
likeness. Wait until you get the message from the mount. We may begin to feel,
before we hear the actual words, that we are about to be called to some great
destiny,—there are premonitions. Some of us have experienced almost miracles of
prescience; we have felt the inspiration before it has fully seized us. Blessed are
those servants who rise morning by morning expecting the day"s message for the
day"s own work. Let your attitude be one of expectancy, and let the expectancy be
like a prayer that pierces without violating the sacred cloud.
otice, in the next place, the most important thought that has yet come before us.
The consecration of the priest is identified with what we may imperfectly describe as
the creation of sin. Mark , not the commission of sin—with that we have been but
too familiar;—but its Divine creation. That is a startling term, but my meaning of it
is justified by the Bible itself. A time had come in human history when actions had
to be spiritually defined, classified, and set in a new relation towards the personality
and government of God. This will throw light upon many a mystery in the book of
Genesis. In Genesis there was no sin as we now understand that pregnant term.
That is a key to the Divine administration in the book of Genesis. Murder in the
days of Cain and murder after the giving of the law were two different things. If we
omit to use that all-opening key we shall feel ourselves in the book of Genesis in the

midst of confusion which defies settlement into order. You blame Jacob for coveting
the birthright of Esau, forgetting that there was no covetousness when Jacob did so.
Covetousness, in the now legal sense of the term, was an after-creation. We must not
take back with us sentiment which has been established and cultivated by the law
into the book of Genesis , and judge antediluvian and patriarchal times by a
standard of which they knew nothing. To get a right seizure of the genius of the
book of Genesis , you must in mind detach that book from all the other books, and
read only according to the immediate light of the particular time. It was bad for
Cain to commit murder—it would be unpardonable for us to commit it. God did not
treat the murderer Cain as he would treat a murderer of the present day. What was
punished in those ancient times was the broad and vulgar crime about whose
horribleness there could be no doubt, and the punishment was as broad as the
crime. The two must be studied in their relation and harmony. How did God punish
antediluvian and patriarchal crime? By floods of water, by tempests of fire.
Wondrous is the adjustment of the answer to the aggravation! Deceit, covetousness,
self-seeking, meanness, lying, and many other vices, had not in the book of Genesis
been defined, and consequently were looked upon in many cases as necessary
weapons of defence. The word kill would, in its highest sense, have to be explained
to the persons to whom it was addressed. The word lying or falsehood would have to
be expatiated upon and made clear, by expository and illustrative remark, to the
individuals who first heard the word. They lied that they might win; they employed
deceit as they would employ a weapon of defence, or an instrument of assault,—a
shield, or a spear. There is what may be called a chronological morality in the sense
which is now present to our minds: hence the wondrous speech of Christ—"It shall
be more tolerable for Tyre and Sidon at the day of judgment than for you,"—that is
the sum total of my meaning. After this interview upon the mountain, all human
actions received a new definition. The spiritual element was introduced. Murder,
incest, violence, rudeness of behaviour—all these are left behind among the
vulgarities of the age to which they first belonged. But now we begin to come into
the heart, into the innermost places of the thought,—yea, before the thought has
shaped itself into expressibleness, criticism Divine is brought to bear upon it, and so
brought that the trembling, fearing heart exclaims, "Thy word is exceeding
powerful, sharper than any two-edged sword, piercing to the dividing asunder of the
joints and marrow." This is the meaning of development. That great process can
never be got rid of; it is the central line in revelation as it is in nature. The apostolic
argument goes wholly in this direction. Look at Romans 4:15 :—"Where no law
Isaiah , there is no transgression." Where was the law in many a case which has
startled and confounded us in the book of Genesis? There was no law as that term is
now understood. With this view accords the testimony of 1 John 3:4 :—"Sin is the
transgression of the law." But the Apostle Paul has just said, "Where no law Isaiah ,
there is no transgression." See how this is confirmed by Romans 3:20 :—"By the
law is the knowledge of sin." The most distinctively illustrative statement upon the
matter is made by the Apostle Paul in Romans 7:7—this expresses the whole
thought:—"I had not known sin, but by the law: for I had not known lust, except
the law had said, Thou shalt not covet." So then the law created sin in its legal and
spiritual sense. Until the law is revealed to a man he does not know precisely what
he is doing in the judgment of God. He must learn what life is; he must have

revelations addressed to him upon morality, even though he be prepared to resent
the notion of revelation upon transcendental spiritual realities.
Mark how the history accumulates, how grandly it masses itself into unity and
significance. The moment when sin was enlarged and defined and made matter of
law, a new agency was needed. Up to this time there has been no priest, as that term
is historically understood. There was a marvellous Figure, half-God, half- Prayer of
Manasseh , a Symbol rather than a person, that seemed to point to mysteries yet to
be revealed—himself the greatest of mysteries, for that Melchisedec had no
beginning and no end, neither father nor mother, neither beginning of days nor end
of life. But now we come into concrete instances, and out of our own ranks is a man
selected who was to be separate from us legally and functionally for ever. Is this
poetry to be lost upon us? Is this sublime development to draw up out of our view
without leaving its appropriate impression, infinite in meaning and in solemnity?
These are the lines which prove the inspiration of the Scriptures. A new definition of
life, action or conduct, is made up in the mount, and let us suppose there is no action
upon the earth to correspond with it, not "What an oversight!" but "What an
offence!" would then be our exclamation. But as God becomes narrower in his
judgments, more penetrating, more critical, more discriminating, he adapts himself
to the new morality, the more spiritual conception and criticism of conduct. Grace
and Law were both in the mount,—even Moses and the Lamb were both there!
Then came the mystery of sacrifice,—blood, expiation, atonement, daily sacrifice,
continual shedding of blood, piercing criticism into every action of the human life,—
a great tumult, an infinite mystery charged with intolerable pain.
Before the law was made known to the people the atonement was provided for sin.
Behold, then, the goodness of God! Whilst the people were at the base of the
mountain, not knowing what was being done, an atonement was being provided for
the sin which would follow upon a revelation of the more critical and spiritual law.
Is there any line in all the holy testimony which enlarges this thought and glorifies
it? Verily there is: "The Lamb was slain from before the foundation of the world."
The Atonement was not an after-thought, a mere expedient devised in reply to a set
of circumstances which the Divine omniscience had not foreseen. Before the sin was
committed, the Cross was erected; before the sinner had defied his Maker, his
Maker had become the sinner"s Saviour. Who can outrun the love of God? "Where
sin abounds, grace doth much more abound." Sin is not an accident—something
that has come into the universe without being expected. It was foreseen from the
beginning; Grace was ahead of it, and God will overthrow it Instead of being
surprised into despair by our sin, let us be surprised into praise by God"s
prevenient love.
In the Christian dispensation both the law and the priesthood are abolished. Sinai is
but a hill left for the tourist, as the brazen serpent is but ehushtan,—a piece of
brass intended to be used for common purposes, and the mantle of Elijah is now but
a perished rag. We have come to another point in the Divine development of events;
now we have new heavens and a new earth. "What then? shall we sin, because we
are not under the law, but under grace? God forbid." "We are delivered from the

law, that being dead wherein we were held; that we should serve in newness of
spirit, and not in the oldness of the letter." That is the Christian position. "Likewise
reckon ye also yourselves to be dead indeed unto sin, but alive unto God through
Jesus Christ our Lord." We, too, have a Divinely-appointed Priest—" o man
taketh this honour unto himself but he that was called of God, as was Aaron; so also
Christ glorified not himself to be made an highpriest; but he that said unto him,
Thou art my Song of Solomon , this day have I begotten thee." There is one
Mediator between God and man. The Aaronic thought is completed in the Christly
intercession. We now come not to Prayer of Manasseh , but to God through the
appointed way. Jesus Christ is Priest, Jesus Christ is Advocate. "This Prayer of
Manasseh , because he continueth for ever, hath an unchangeable priesthood."
From the beginning to the end the line is one—heightening, broadening, glorifying,
until it is lost in the ineffable lustre of the upper kingdoms.
PULPIT, "Exodus 29:1-37
THE CO SECRATIO OF THE PRIESTS. From the description of the priestly
attire, the Divine Law-giver passed to the form of priestly consecration, whereof
investiture in the "holy garments" was a part. The ceremony of consecration was to
consist of four things:—
1. Ablution;
2. Investiture;
3. Chrism or Anointing with oil; and
4. Sacrifice.
In the directions given, we have, first, the preparation of the offerings (Exodus 29:1-
3); secondly, directions for the ablutions (Exodus 29:4); thirdly, directions for the
investiture of Aaron (Exodus 29:5, Exodus 29:6), of his sons (Exodus 29:8, Exodus
29:9); fourthly, directions for the anointing (Exodus 29:7); and fifthly, directions as
to the mode in which the sacrifices should be offered and disposed of (Exodus 29:10-
34). A command is then given that the ceremonies should be repeated every day for
a week (Exodus 29:35); and another, that the altar should receive consecration at
the same time as the priests (Exodus 29:36, Exodus 29:37). Additional light is
thrown on most of these matters by the account contained in Leviticus (Leviticus
8:1-36.), of the manner in which Moses carried oat the directions here given to him.
Exodus 29:1
This is the thing that thou shalt do to them—i.e; "This is the ceremonial that thou
shalt use on the occasion." There is a tacit reference to Exodus 28:41, which had
announced that the priests were to be consecrated. Take one young bullock. The
offerings were to be provided beforehand, so as to be in readiness when the
investiture and anointing were over. Hence they are mentioned first. Rams without

blemish. Literally "perfect." On the offence to God of offering him blemished
offerings, see Malachi 1:6-14.
BI 1-37, "To minister unto Me in the priest’s office.
The consecration of priests
I. The priests were washed first.
1. Regeneration.
2. Remission of sin.
II. After being washed, the priests were clothed. We must have the fine linen of an
inward sanctification, and the outer garment for glory and for beauty, of the imputed
righteousness of Christ.
1. These garments were provided for them.
2. These garments formed a complete apparel.
3. These garments were very comely to look upon.
4. The dress provided was absolutely necessary to be worn.
III. These priests were anointed. Be filled with the Spirit. A man in Christ is fragrant
with a holy perfume before the Lord, but out of Christ he is an unclean thing, and cannot
approach the altar.
IV. They had next to share in the sin-offering. Lift your eyes to Jesus, your ransom and
substitute.
V. After the sin-offering the consecrated ones went on to take their share in the burnt-
offering. The sin-offering indicated Christ as bearing our sin, but the burnt-offering sets
Him forth as presenting an acceptable offering unto the Lord.
VI. After the priests had seen for themselves the sin-offering and the burnt-offering, it
was needful that they should partake of a third sacrifice, which was a peace-offering.
This was shared between the Lord and the priest or offerer. Thus it was an open
declaration of the communion which had been established between God and man, so
that they ate together, rejoicing in the same offering.
Conclusion:
1. Do you and I offer sacrifice continually? Do we every day feel that our whole being
is “Holiness unto the Lord”?
2. What have you to offer now? Bring continually of your—
(1) Substance.
(2) Talent.
(3) Influence. (C. H. Spurgeon.)
2 And from the finest wheat flour make round

loaves without yeast, thick loaves without yeast
and with olive oil mixed in, and thin loaves
without yeast and brushed with olive oil.
CLARKE, "Unleavened bread - Three kinds of bread as to its form are mentioned
here, but all unleavened:
1. ‫מצות‬ matstsoth, unleavened bread, no matter in what shape. See Exo_12:8.
2. ‫חלת‬ challoth, cakes, pricked or perforated, as the root implies.
3. ‫רקיקי‬ rekikey, an exceeding thin cake, from ‫רק‬ 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, Exo_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.
GILL, "And unleavened bread,.... Such as used to be eaten at the time of the
passover, and this being distinguished from cakes and wafers, after mentioned, shows
that this was bread of a larger size, a loaf or loaves of bread, see Exo_29:3.
and cakes unleavened, tempered with oil; these were made of flour mixed with
oil, but without leaven, and were a lesser and thinner sort of bread than the former:
and wafers unleavened, anointed with oil; with oil olive, the best of oil, as the
Targum of Jonathan, and so Aben Ezra; these were a thinner sort of bread still,
somewhat like our pancakes; and they were anointed with oil after the baking of them,
and in the form of the Greek χ, "chi", as Jarchi says, or of a St. Andrew's or Burgundian
cross:
of wheaten flour shall thou make them; of the finest of the wheat, for these were to
be the food of Aaron and his sons, who were now to be invested with an high and
honourable office, and were to live according to the dignity of it; and these being all
unleavened, may denote that sincerity, simplicity, and integrity that ought to be found in
them, in the discharge of their office, and which were in Christ in full perfection; as well
as soundness in doctrine, life, and manners, being free from all leaven of false doctrine,
hypocrisy, and malice; and likewise what is expected of the same kind in all the saints,
who, under the Gospel dispensation, are all of them priests unto God, and whose food is
the finest of the wheat, Christ the bread of life.

ELLICOTT, "(2) Unleavened bread.—Unleavened bread seems to have been
required as purer than leavened, since fermentation was viewed as a species of
corruption.
Cakes . . . tempered with oil.—Rather, cakes that have had oil poured over them. A
tolerably thick cake is intended.
Wafers.—These were cakes, or biscuits, extremely thin and unsubstantial, as is
implied by the etymology of the term used. Oil is commonly eaten with cakes of both
kinds by the Orientals.
BE SO , "Exodus 29:2. 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.
3 Put them in a basket and present them along
with the bull and the two rams.
GILL, "And thou shalt put them into one basket,.... The unleavened bread, cakes
and wafers; this basket may be an emblem of the Gospel and the ministration of it, in
which Christ the bread of life is carried, and ministered to his people:
and bring them in the basket, with the bullock and the two rams; not that the
bullock and the rams were to be brought in the basket along with the bread, cakes, and
wafers; but at the same time that they were brought to the door of the tabernacle of the
congregation, these were to be brought, led, or drove to the altar, in order to be slain and
sacrificed.
4 Then bring Aaron and his sons to the entrance

to the tent of meeting and wash them with water.
BAR ES, "Exo_29:4
Door of the tabernacle - Entrance of the tent. See Lev_8:3.
CLARKE, "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; 2Co_7:1.
GILL, "And Aaron and his sons thou shalt bring unto the door of the
tabernacle of the congregation,.... That is, order and direct them to come thither;
for it cannot be thought he was to carry them in his arms or on his shoulders, or have
them thither by force, whether they would or not; but he was to declare to them that it
was the will of the Lord they should appear there:
and shalt wash them with water; out of the laver after mentioned, which stood
between the door of the tabernacle of the congregation and the altar: the Targum of
Jonathan says, this washing was performed in forty seahs of living or spring water,
which was sufficient for the immersion of the whole body, which it is highly probable
was the case; and so Jarchi interprets it of the dipping of the whole body, and which
seems to have been necessary, upon their entrance on their office, to denote their
complete purity and holiness, though afterwards, when they entered on service, they
only washed their hands and feet, see Exo_30:18 to which our Lord seems to allude,
Joh_13:10 this washing shows what purity and holiness were necessary to the priests of
the Lord, and that they ought to be clean that bear the vessels of his house, or minister in
his sanctuary, and which were in Christ in their full perfection; and such an high priest
became us, who is holy, harmless, and undefiled, and so could offer himself without
spot, and was a fit person to take away sin by sacrifice, and to be an advocate for his
people: this may also point at his baptism, which he submitted to before he entered on
his office in a public manner, and which was performed by immersion; and in this way
ought all his priests, his saints, to be washed, as well as with the washing of
regeneration, and with the blood of Christ; and which is necessary to their officiating as
priests, or drawing nigh to God, and requisite to their communion with God and Christ.
HE RY, "(4.) It was done with many ceremonies.
[1.] They were to be washed (Exo_29:4), signifying that those must be clean who bear
the vessels of the Lord, Isa_52:11. Those that would perfect holiness must cleanse
themselves from all filthiness of flesh and spirit, 2Co_7:1; Isa_1:16-18. They were now
washed all over; but afterwards, when they went in to minister, they washed only their
hands and feet (Exo_30:19); for he that is washed needs no more, Joh_13:10.
JAMISO 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 (Rev_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 (Lev_10:7; Psa_45:7; Isa_61:1; 1Jo_2:27), and as
he was officially a type of Christ (Heb_7:26; Joh_3:34; also Mat_3:16; Mat_11:29).
ELLICOTT, "(4) Aaron and his sons thou shalt bring unto the door . . . —The place
of the laver, not yet mentioned, but designed in God’s counsels, was between the
brazen altar and the Tabernacle (Exodus 30:18), and consequently near the door of
the latter. Rabbinical tradition says that it was not placed exactly opposite the door,
but a little towards the south side of the court.
And shalt wash them.—This is the first mention in Scripture of a religious ablution.
Water is so natural a symbol of purity, and ablution so apt a representative of the
purging from sin, that we can feel surprise neither at the widespread use of the
symbolism in religions of very different characters, nor at its adoption into the
system at this time imposed by Divine Providence upon the Hebrews. As it was to
maintain its place even in the Divinely-appointed ceremonial of Christianity, it must
have been à fortiori suitable for the earlier and less spiritual dispensation. The
widespread employment of it in other religions—e.g., in Egypt (Herod. ii. 37); in
Persia (Zendavesta, 8 p. 271. Spiegel’s translation); in Greece (Döllinger, Jew and
Gentile, vol. i., p. 220); in Italy (Dict. of Greek and Rom. Antiq., p. 719), and
elsewhere—was no argument against its adoption into the Mosaic ceremonial, since
the Divine legislation of Sinai was not intended to annul or supersede natural
religion, but only to improve and expand it.
PETT, "Verse 4
The Washing With Water (Exodus 29:4).
Exodus 29:4
“And you shall bring Aaron and his sons to the door of the Tent of Meeting,, and
you shall wash them with water.”
The washing with water is always preparatory. Water alone is never said to
‘cleanse’. Its purpose is the removal of ‘earthiness’ preparatory to what follows. In
days when washing was not a favoured occupation it was seen as very necessary
before approaching God. The taint of earthiness that clung to men must be removed
(as in the case of their having to wash their feet - Exodus 30:19). They could not
wear the holy garments until all trace of earthiness was removed.

It is noteworthy that none can enter the Tent of Meeting until the whole process is
completed. It was no light thing to enter the Sanctuary. Assuming that the new Tent
of Meeting, the Dwellingplace, is indicated this must occur after the Tabernacle has
been made and erected.
This is a reminder that when we enter into prayer our first act should be to ensure
cleansing from current sins. We must not enter God’s presence ‘unwashed’, for He
is holy. But washing with water did not indicate cleansing from sin to Israel, it
indicated the removal of earthiness prior to cleansing.
Washing with water was a practise common to many religions. The Egyptian priests
engaged in constant washing with cold water from head to foot, twice a day and
twice every night. It was the significance that often differed. To Israel it signified the
removal of earthiness, often preparatory to cleansing. It is never said to cleanse in
itself. David in Psalms 51:2; Psalms 51:7 probably has in mind the Water for
Purifying ( umbers 8:7; umbers 19:9-20) which was water treated with the ashes
of a heifer and applied with hyssop ( umbers 19:18). David felt like a leper.
Although it may be that as a king used to bathing (not something common to all) he
also saw verse 2 in terms of being washed clean by repentance (Isaiah 1:16).
BE SO , "Exodus 29:4. 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, Psalms 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.”
COKE, "Exodus 29:4. And shalt wash them with water— The first thing to be done,
in consecrating the priests, was to wash them all over with water; in token, no
doubt, of that universal purity to which their sacred service obliged them. They
were enjoined to wash their hands and feet every time they went into the tabernacle
and ministered at the altar; see ch. Exodus 30:19-20 and compare John 13:10 with
what has been observed upon ablution in our note on ch. Exodus 19:10.

PULPIT, "Exodus 29:4
The Ablution.
Unto the door of the tabernacle. The great laver was to be placed between the
entrance to the tabernacle and the altar of burnt-offering (Exodus 30:18). It was to
this probably that Aaron and his sons were to be brought. Its main purpose was to
be a lustral vessel, placed ready for the various ablutions which the law required
(Exodus 30:19-21). Thou …. shalt wash them with water. Ablutions were an
important part of the ceremonial of almost all ancient religions. In Egypt, the priests
were compelled to wash themselves from head to foot in cold water twice every day,
and twice every night (Herod. 2.37). In the religion of Zoroaster frequent washing
with water was prescribed for many kinds of impurity. The Greeks were
particularly addicted to ceremonies of which ablution formed a part; and it is to
Rome that we are indebted both for the word and for the idea of "lustration." It is a
true instinct which has taught men the analogy between physical and moral purity,
and led them to typify the removal of spiritual, by the cleansing from physical,
defilement. The religion given at Sinai set a stamp of approval in many points on
what may be called "the religion of nature;" and among them on this. Ablutions
were required of the priests, not only at consecration, but every time that they
entered the tabernacle, or sacrificed on the altar of burnt-offering (Exodus 30:20).
Washing was a main feature in the cleansing of leprosy (Le 13:54, 58) and of the
leper. (Le Exodus 14:8). It was also employed for the purification of many minor
defilements (Le 11:25; Exodus 15:5; Exodus 17:15, etc.). At what date it first came
into use in the admission of proselytes is uncertain. Whether the washing of
consecration extended to the whole body, or was limited to the hands and feet, is
also a point on which critics have disagreed, but one of no great importance. (See
John 13:9, John 13:10.)
5 Take the garments and dress Aaron with the
tunic, the robe of the ephod, the ephod itself and
the breastpiece. Fasten the ephod on him by its
skillfully woven waistband.
CLARKE, "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.
GILL, "And thou shall take the garments,.... The priestly garments before ordered
to be made, and when made:
and put upon Aaron the coat: the broidered coat, the coat of fine linen, which was
put on first and was next to his flesh, for all these garments were put on in the order in
which they are here placed:
and the robe of the ephod: which was all of blue, and had pomegranates and golden
bells at the hem of it; this was put over the broidered coat:
and the ephod; which was made of gold, blue, purple, scarlet, and fine twined linen:
this was a short garment put over the robe of the ephod:
and the breastplate; with the Urim and Thummim in it, or the twelve precious stones
on which were engraven the names of the twelve tribes of Israel, which hung down over
the breast by wreathen chains of gold, from the shoulder pieces of the ephod:
and gird him with the curious girdle of the ephod; which was made of the same
material and after the same manner as the ephod itself, and which girt all his garments
tight and close to him; the significance of these has been observed already; and unless
thus clothed he could not minister in his office, and these he had only on while
ministering in it: no mention is made of the breeches, because these were doubtless to be
put on by the high priest himself in a private manner before he came there; whereas all
these garments were put on him publicly at the door of the tabernacle of the
congregation, where it would not have been so seemly and decent to put on the other.
HE RY 5-7, "[2.] They were to be clothed with the holy garments (Exo_29:5, Exo_
29:6, Exo_29:8, Exo_29:9), 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, Psa_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.
[3.] The high priest was to be anointed with the holy anointing oil (Exo_29:7), that
the church might be filled and delighted with the sweet savour of his administrations
(for ointment and perfume rejoice the heart), and in token of the pouring out of the
Spirit upon him, to qualify him for his work. Brotherly love is compared to this oil with
which Aaron was anointed, Psa_133:2. The inferior priests are said to be anointed (Exo_
30:30), not on their heads, as the high priest (Lev_21:10), the oil was only mingled with
the blood that was sprinkled upon their garments.
ELLICOTT, "(5) Thou shalt take the garments—i.e., those described in the
preceding chapter.

The coat—i.e., the linen tunic (Exodus 28:39). As the inner garment, this had to be
put on first. Comp. Leviticus 8:7-9, where the investiture is more fully described,
and is seen to have comprised nine acts:—(1) The putting on of the tunic; (2) The
girding of the tunic with the under-girdle; (3) The putting on of the robe of the
ephod; (4) The putting on of the ephod; (5) Girding with the curious girdle of the
ephod; (6) The putting on of the breastplate; (7) The putting of the Urim and
Thummim into the bag of the breastplate; (8) The putting on of the mitre; and (9)
The attachment of the golden plate to the front of the mitre. These minute directions
may well be regarded as justifying those given in our own Ordinal with respect to
the vesting of bishops at the time of their consecration.
PETT, "Verses 5-7
The Dressing and Anointing of Aaron as The Priest (Exodus 29:5-7).
Exodus 29:5-6
“And you shall take the garments, and put on Aaron the under-robe, and the robe
of the ephod, and the ephod, and the breastpouch, and gird him with the skilfully
woven band of the ephod. And you shall set the turban on his head, and put the holy
crown on the turban.”
Having been washed, and having had all earthiness removed (he has yet to be
cleansed), Aaron is now arrayed in the priestly garments, those described in Exodus
28. ( ote the lack of mention of the breeches, either here or in Leviticus 8:7-9, even
though he would have them on, confirming our suggestion in Exodus 28:42-43). The
holy crown must represent the golden plate which has on it ‘Holy to Yahweh’. A
fuller description of all this is given in Leviticus 8:7-9. Here there is no mention of
the under-girdle or the Urim and Thummim.
By this he is depicted as covered by and before God as to purity, as representing the
whole people, and as totally Yahweh’s, as ‘holy to Yahweh’.
The fact that the golden plate can be described as a ‘holy crown’ (compare Leviticus
8:9) may be seen as indicating Yahweh’s Overlordship with the Priest being seen as
His representative. He is a royal priest, announcing judgments on His behalf. He did
not, however, have supreme rulership. While Moses and Joshua were alive they,
rather than ‘the Priest’, had overall control, and they seem to have been followed by
a council of elders (Joshua 24:31). These could call the tribes together and pass
major judgments (Judges 20:2), while the Priest came into prominence when
Yahweh had to be consulted through the Urim and Thummim (Judges 20:27-28).
During this period prominent ‘Judges’ would often take the lead in various parts of
the country, but it is doubtful if their authority was seen as applying to the whole of
Israel. And not all tribes would respond to the call to arms (Judges 5:12-18).
However, by the time of Eli, ‘the Priest’ seems to have gained a position of overall
authority as Judge (1 Samuel 4:18), and although Samuel the Judge was never
called ‘the Priest’ he may well have been so unofficially, with His authority coming
from the One Who was King over Israel (1 Samuel 8:7). This, however, was the last
time when ‘the Priest’ would have such a prominent role, with Saul being anointed

‘Prince’ (nagid - war-leader, and prince under Yahweh) over all Israel (1 Samuel
10:1; 1 Samuel 10:20; 1 Samuel 10:24) followed by David, who would actually again
rule over all Israel. Even later, however, some time after the Exile, the priesthood
would come into its own when the High Priests again virtually ruled Israel. Jesus
came as both king and priest taking over both roles.
Exodus 29:7
“Then you shall take the anointing oil and pour it on his head and anoint him.”
While his sons will also be anointed (Exodus 28:41; Exodus 30:30; Exodus 40:15) all
concentration here is on Aaron. He is to be ‘the Priest’, the foundation priest of a
permanent priesthood. They derive their position through him, and their anointing
is secondary. othing is to come in the way of this great fact that Aaron is to be ‘the
Priest’, the anointed of Yahweh, and that once he is anointed his family are set aside
as the priests of Yahweh ‘for everlasting’ (Exodus 40:15). All other anointing
follows from this. That is why here only his anointing is described. It is all
embracing.
Anointing does not indicate the reception of power. It represents the specific setting
aside of someone or something for a divine purpose (although with men chosen by
God the reception of power often accompanies it). or does oil necessarily signify
the Holy Spirit (the priests are never described as ‘filled with the Spirit of God’ or
as having the Spirit of God coming on them). It indicates dedication to a holy
purpose, and a setting apart as Yahweh’s. So here Aaron is set aside as the one who
will act on behalf of Israel between man and God. But it is always as the suppliant.
He comes to God on behalf of Israel and himself and offers their worship and
receives God’s favours. And all his family for future generations are anointed in
him. Thus they too will be anointed as a sign of this fact. But that is not mentioned
here because the concentration is in the official anointing of the whole Aaronide
priesthood.
The composition of the oil is given in Exodus 30:23-25 (compare Exodus 25:6). It
was very costly. And it is poured on his head to anoint him, to set him apart for a
sacred task through the centuries, to dedicate him totally to Yahweh. ot now was it
realised that it would be his failure in that dedication as the representative of the
people before God that would bring about his death ( umbers 20:22-29).
BE SO , "Exodus 29:5. 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, Psalms 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.
COKE, "Exodus 29:5. And thou shalt take the garments— This was the next part of
the ceremony; figuring, says Ainsworth, that, after being purified from the
pollutions of sin, they were to study to be clothed with the robes of righteousness,

whereof their holy vestments were an emblem. Psalms 9:16. Revelation 19:8
compared with Matthew 22:11 and Philippians 3:9. The LXX render the latter part
of the verse, and fasten it to the shoulder-pieces of the ephod.
COFFMA , "Verse 5-6
I VESTITURE
"And thou shalt take the garments, and put upon Aaron, the coat, and the robe of
the ephod, and the ephod, and the breastplate, and gird him with the skillfully
woven band of the ephod; and thou shalt set the mitre upon his head, and put the
holy crown upon the mitre."
As Rawlinson noted, there are actually nine steps in the investiture of Aaron:
(1) Putting on the linen tunic.
(2) The girding with the under-girdle.
(3) Putting on the robe of the ephod.
(4) Putting on the ephod.
(5) Girding with the curious girdle of the ephod.
(6) Putting on the breastplate.
(7) Putting the Urim and Thummin into the breastplate.
(8) Putting on the mitre.
(9) Putting the gold plate "Holy to Jehovah" on the mitre.[7]
umbers (2) and (7) are here omitted, due to the abbreviated nature of these initial
instructions. Fields pointed out that the omission of (2), the breeches, was due to the
fact that the priests put on the breeches themselves, whereas God mentioned here
only those things that "Moses was to put upon them."[8]
There is a remarkable description of the Christ arrayed in the regal splendor of his
heavenly garments in Revelation 1, resembling in a superficial way the splendid
attire of Aaron; and due to this, some have mistakenly assumed that our Lord is
there depicted as our great High Priest. However, it is not as High Priest, but as
Judge of all the earth, that Jesus appears there. The dominant feature that proves
this is the sharp, two-edged sword that went out of the mouth of Jesus.
PULPIT, "Exodus 29:5, Exodus 29:6
The Investiture of Aaron.

Exodus 29:5
Thou shalt take the garments. The directions, as here given, are incomplete, and not
quite in the right order. In the LXX. they are still more incomplete. For the full
process of investiture, we mast look to Le Exodus 8:7-9. There we find that the
process included nine acts.—
1. The putting on of the linen tunic.
2. The girding with the under-girdle.
3. The putting on of the robe of the ephod.
4. The putting on of the ephod.
5. The girding with the curious girdle of the ephod.
6. The putting on of the breast-plate.
7. The putting into the breast-plate of the Urim and Thummim.
8. The putting on of the mitre.
9. The affixing to the mitre of the golden plate.
The second and seventh are omitted here; and the order of the fifth and sixth is
inverted.
6 Put the turban on his head and attach the sacred
emblem to the turban.
GILL, "And thou shall put the mitre upon his head,.... Which was made of linen,
and was a wrap of linen about his head in the form of a turban:
and put the holy crown upon the mitre; the holy crown was a plate of gold which
had these words, "holiness to the Lord", engraven on it; and so says the Targum of

Jonathan,"on which the holy name was engraven;''the mitre was upon the top of his
head, this in the forefront of that; it was upon Aaron's forehead, and reached from ear to
ear, and was fastened behind with a blue lace; this was like a crown or a diadem, and
denotes the honour and dignity of the priestly office: Christ is a priest on his throne, and
his saints are a royal priesthood, even kings as well as priests unto God.
ELLICOTT, "(6) The holy crown.—The golden plate, inscribed with “Holiness to
the Lord,” and attached to the mitre by a lace or riband, resembled the “diadems”
worn in the East by monarchs, and regarded as the main emblem of their
sovereignty. In Egypt, such a diadem is found first in the reign of Amenôphis IV.
(Khuenaten), the ninth king of the eighteenth dynasty. The assignment of a crown to
the high priest gave him that quasi-royal dignity which marked him as a type of our
Lord in His threefold office of Prophet, Priest, and King.
PULPIT, "The holy crown. The plate of gold with its blue ribbon, or lace, formed a
species of diadem, such as in the East seems to have been always regarded as the
special emblem of royalty. An ornament of the kind seems to have been introduced
into Egypt by Khuenaten or Amenophis IV. It marked the royal character of the
high priest, who, as the main type of Christ in the Mosaic law, was bound to be
"Prophet, Priest, and King." (Compare Le Exodus 8:9.)
7 Take the anointing oil and anoint him by
pouring it on his head.
CLARKE, "Then shalt thou take the anointing oil - It appears, from Isa_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 ‫משח‬ mashach signifies to
anoint, and ‫משיח‬ 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 ‫המשיח‬ hammashiach, The
anointed One, in Hebrew; which gave birth to ᆇ Χριστος, 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.
GILL, "Then thou shall take the anointing oil, After ordered to be made of
principal spices, myrrh, cinnamon, calamus, cassia, and oil olive, Exo_30:23.
and pour it upon his head, and anoint him; this was done, according to Jarchi, in
the form of the letter "chi" as before; the oil was put upon his head and between his
eyebrows, and he joined them with his finger: Aben Ezra thinks this was done before the
mitre was put upon his head, for upon the head was the oil only poured; but
Nachmanides was of opinion that the mitre was so folded about the head that the middle
of the head was open, and upon that the oil was poured; and so the Talmudists say (x)
that his (the high priest's) hair was seen between the plate of gold and the mitre; but
however this was, it seems plain from the text that this anointing was after the mitre was
put on, and the priest habited with all his garments; and it is also as clear a case, that the
ointment was poured on his head, which ran down to his beard, Psa_133:2, and I see no
difficulty in supposing that the mitre and crown might be taken off again while the
ceremony of anointing was performed. This unction denotes the investiture of Christ
with his office in eternity, who is said to be anointed so early, Pro_8:22, and the
donation of the Spirit to him in time, without measure; with which he is said to be
anointed, both at his incarnation and at his baptism, and also at his ascension to heaven,
and hence comes the name of the Messiah, which signifies anointed; and so his people,
his priests, are anointed of God, with an unction from him, with the oil of grace, with the
graces of the Spirit, which is necessary for their instruction, for the presentation of
themselves to as an holy sacrifice, and to make them meet for the heavenly glory.

ELLICOTT, "(7) The anointing oil—i.e., the oil mentioned in Exodus 25:6, and
recently glanced at in Exodus 28:41. On its composition see Exodus 30:23-25.
Pour it upon his head.—As the ablution typified cleansing from sin, so the anointing
was emblematic of the outpouring of Divine grace upon the person anointed. The
pouring of the oil on Aaron’s head was perhaps to indicate the freeness and
abundance with which God gives His grace to His servants. (Comp. Psalms 133:2.)
Coats—i.e., tunics. (See ote 1 on Exodus 28:40.)
The bonnets.—Rather, caps. (See ote 3 on Exodus 28:40.)
The priest’s office shall be their’s for a perpetual statute.—That is, not only shall
they individually be priests, but the office shall descend to their posterity, and so be
theirs perpetually.
Thou shalt consecrate Aaron and his sons.—Heb., Thou shalt fill the hand of Aaron
and the hand of his sons. Induction into an office was usually effected in the East by
placing its insignia in the hand of the person appointed to it. Aaron and his sons
were to be inducted by having a portion of the sacrifices placed in their hands
(Exodus 29:24).
BE SO , "Exodus 29:7. 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.
COKE, "Exodus 29:7. Take the anointing oil— This third particular in the
ceremony of consecration, signified the communication of the Divine Spirit: see
Isaiah 61:1. Anointing was always used as one of the rites of inauguration into the
regal, priestly, or prophetic office: hence JESUS, the King, Priest, and Prophet of
his people, is emphatically called the Messiah or Christ; that is, the Anointed: he
who received not the Spirit by measure. Though the anointing of Aaron only is
mentioned here, it is plain from the 30th verse of the next chapter, that his sons also
were anointed in the same manner with him. The peculiar composition of the
anointing oil is described in that chapter, Exodus 29:23-24. One would imagine,
from the connexion of this 7th verse with the preceding, that the oil was poured
upon the mitre and crown: to this we shall have occasion to say more when we come
to Psalms 133:2.
COFFMA , "Verse 7
A OI TI G
"Then shalt thou take the anointing oil, and pour it upon his head, and anoint him."

The very word "Messiah" means anointed one, and thus Aaron as Israel's High
Priest would serve in some particulars as a type of Christ, despite the fact of Jesus'
being a "priest forever after the order of Melchizedek," and not "after the order of
Aaron." ote that this anointing followed very shortly after the baptismal
ceremony, and so it was with Christ. When he came up straightway out of the water,
the heavens were opened unto him, and the Holy Spirit in the form of a dove
descended and alighted upon him and remained upon him. Thus, the anointing was
a type of the reception of the Spirit of God, an event that followed at once upon the
baptism of Christ. Likewise, Christians today receive the Holy Spirit, not before
they are baptized, but AFTERWARD. Furthermore, the extraordinary exception to
this seen in the case of the Gentile Cornelius does no violence whatever to the
general rule, for the purpose of the Spirit's falling upon Cornelius was for a
drastically different reason. It was visible, serving as a command to Peter that
Cornelius should be allowed baptism, and it is evident that even Cornelius received
the "earnest of the Holy Spirit" after his baptism, just like all other Christians; and
that reception of the Holy Spirit is invisible. As even the great Baptist scholar
Beasley-Murray stated it, "The gift of the Holy Spirit without baptism must be
viewed as exceptional, due to a divine intervention in a highly significant
situation."[9]
PULPIT, "The Chrism or Anointing.
The anointing oil had been mentioned previously in Exodus 25:6, when "spices" had
been required from the congregation to form a portion of it. Its composition is given
in Exodus 30:23-25; a passage from which we gather that it was exceedingly rich
and costly. And pour it upon his head. Compare Psalms 133:2. While ablution is a
rite common to many religions, the religious use of unction is peculiar to the Mosaic
and the Christian. In the Mosaic it was applied to initiate into their office the
prophet, the priest, and the king. In Christianity it was originally a rite by which
sick persons were miraculously cured (James 5:14, James 5:15), from which use it
was afterwards extended by ecclesiastical authority to other important ceremonies.
The typical meaning under Christianity is clear; the oil represents the Holy Spirit,
and the anointing the outpouring of that Spirit on those who are the objects of it.
Christ himself obtained his title of Christ (or Messiah), because he was "anointed
with the Holy Ghost and with power" (Acts 10:38). Under Mosaism this idea was, at
most, latent. Unction was understood to mark
8 Bring his sons and dress them in tunics

GILL, "And thou shalt bring his sons,.... Order the sons of Aaron to come to the
same place where he was:
and put coats upon them: such as were ordered to be made for them, Exo_28:40.
PETT, "Verse 8-9
The Consecration of Aaron and His Sons (Exodus 29:8-9).
Exodus 29:8
“And you shall bring his sons, and put robes on them, and you shall gird them with
girdles, Aaron and his sons, and bind caps on them, and they will have the
priesthood by a perpetual statute. And you shall fill the hand of Aaron and the hand
of his sons.”
His sons are now included with Aaron in the ceremony. They are to be robed along
with Aaron, and girdled with the robes and girdles previously described (Exodus
28:40), and they are to be encapped with their tight fitting caps. And from this day
the priesthood will be in their family perpetually by a perpetual statute.
“And you shall fill the hand of Aaron and the hand of his sons.” To fill the hand
meant to consecrate someone to a responsibility. Thus a king may have his hand
filled with a sceptre. Here the filling of the hand is more abstract. It has in mind the
whole of the forthcoming activities (but see Exodus 29:23-25). They are to be
completely consecrated to God. How solemn a moment was this. How tragic its
consequences for at least two of them because of their arrogance or carelessness
( umbers 3:4).
COFFMA , "Verse 8-9
I VESTITURE OF PRIESTS
"And thou shalt bring his sons, and put coats upon them. And thou shalt gird them
with girdles, Aaron and his sons, and bind head-tires on there' and they shall have
the priesthood by a perpetual statute: and thou shalt consecrate Aaron and his
sons."
The investiture of the sons of Aaron to be priests unto God consisted of only three
things, contrasting with the nine steps pertaining to that of the High Priest. These
were: (1) putting on the coats; (2) girding with the girdles; and (3) adorning with the
head-tires. "They do not seem to have been anointed, as Aaron was, by having oil
poured upon their heads, but only by having some of it sprinkled upon their
garments (Exodus 29:21; Leviticus 8:30)."[10]

PULPIT, "Exodus 29:8
Thou shalt bring his sons. See Exodus 29:4. They were to be brought to the door of
the tabernacle. Put coats upon them. The investiture of the high priest consisted of
nine acts (see the comment on Exodus 29:5); that of the ordinary priests of three
only.
1. The putting on of the linen tunics.
2. The girding with the girdles.
3. The putting on of the cap.
They do not seem to have been anointed, as Aaron was, by having the holy oil
poured upon their heads, but only by having some of it sprinkled upon their
garments (Exodus 29:21; Le Exodus 8:30).
9 and fasten caps on them. Then tie sashes on
Aaron and his sons.[a] The priesthood is theirs by
a lasting ordinance.
“Then you shall ordain Aaron and his sons.
GILL, "And thou shalt gird them with girdles (Aaron and his sons),.... Aaron
with the girdle of the ephod, and with the girdle of needlework, and his sons with
common girdles made for them; all which showed what strength, diligence, and
expedition were necessary for the discharge of their office:
and put the bonnets on them; upon their heads, which differed only from the high
priest's mitre in the manner of rolling or wrapping, as has been observed on Exo_28:39,
and the priest's office shall be theirs for a perpetual statute; that is, shall
descend from father to son in Aaron's family throughout all generations, until the
Messiah should come; who would be a priest of another order, and put an end to the
Aaronic priesthood, by fulfilling what that was a type of, and so abolishing it:

and thou shall consecrate Aaron and his sons; or "fill the hand of them"; that is,
with sacrifices to offer for themselves and others; see Gill on Exo_28:41. The Targums of
Onkelos and Jonathan are,"shall offer the offering of Aaron, and the offering of his
sons,''of which there is an after account, and was one part of their consecration.
COKE, "Exodus 29:9. Thou shalt consecrate Aaron and his sons— The Hebrew,
shalt fill the hand of, &c. The same expression is used in the 41st verse of the
foregoing chapter; and it seems to be taken from putting certain parts of the
sacrifices into the hands of the priests at their consecration: thus giving and
confirming to them the right of offering to God gifts and sacrifices. See Hebrews
5:1; Hebrews 8:3-4. The expression is applied to superstitious consecrations also; no
doubt, because the same ceremony was observed in them. 1 Kings 13:33. 2
Chronicles 13:9.
PULPIT, "The bonnets. Rather "caps." There is no article. Thou shalt consecrate
Aaron and his sons. Literally, "Thou shalt fill the hand of Aaron and the hand of his
sons." Installation in an office was usually effected among the Eastern nations by
putting into the hand of the official the insignia which marked his functions. In this
particular case certain portions of the offerings were used as the insignia. See
Exodus 29:24.
10 “Bring the bull to the front of the tent of
meeting, and Aaron and his sons shall lay their
hands on its head.
CLARKE, "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 - Exo_29:14

GILL, "And thou shalt cause a bullock to be brought before the tabernacle of
the congregation,.... The same, or of the same kind he was ordered to take, Exo_29:1,
and here the place is expressed where it was to be taken, and what was to be done with
it:
and Aaron and his sons shall put their hands upon the head of the bullock;
not Aaron first alone, and then his sons, as some have thought, Aben Ezra makes
mention of; but, as he says, both together, not one before another; declaring it to be their
sacrifice, a vicarious one, one in their room and stead, signifying that they deserved to
die as that creature would; and by this act putting, as it were, their sins and
transgressions upon it, see Lev_16:21 and which was an emblem of the imputation of sin
to Christ, and laying upon him the iniquities of us all.
HE RY 10-14, "[4.] Sacrifices were to be offered for them. The covenant of
priesthood, as all other covenants, must be made by sacrifice.
First, There must be a sin-offering, to make atonement for them, Exo_29:10-14. The
law made those priests that had infirmity, and therefore they must first offer for their
own sin, before they could make atonement for the people, Heb_7:27, Heb_7:28. They
were to put their hand on the head of their sacrifice (Exo_29:10), confessing that they
deserved to die for their own sin, and desiring that the killing of the beast might expiate
their guilt, and 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 (Lev_10:18),
in token of the priest's taking away the sin of the people, this was appointed to be all
burnt without the camp (Exo_29:14), to signify the imperfection of the legal
dispensation (as the learned bishop Patrick notes); 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.
JAMISO 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 (Exo_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”
(Exo_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.

Consecration of the Priests in Exodus 29

Consecration of the Priests in Exodus 29

Recommended

Recommended

More Related Content

What's hot

What's hot (20)

Viewers also liked

Viewers also liked (19)

Similar to Consecration of the Priests in Exodus 29

Similar to Consecration of the Priests in Exodus 29 (20)

More from GLENN PEASE

More from GLENN PEASE (20)

Recently uploaded

Recently uploaded (20)

Consecration of the Priests in Exodus 29