put them in a basket, and present them in the basket, along with the bull and the two rams. Sermons
The next portion of the Divine directions relates to the formal investiture of Aaron and his sons with the priests' office. This was to be made the occasion of a solemn and imposing ceremonial. "The rites of consecration proclaimed the necessity of holiness - a holiness not their own, but imputed to them by the grace of God; and following upon this, and flowing from the same source, a plentiful endowment of gifts for their sacred office, with the manifest seal of heaven's fellowship and approval" (Fairbairn). We may view the inaugurative ceremonies as having reference - I. TO THE PRIESTHOOD, IN THE SIMPLEST IDEA OF IT (vers. 4-10). Aaron and his sons were to be - 1. Washed with water - symbol of purification from all uncleanness (ver. 4). 2. Clothed with the holy garments - which robing was the real installation. Aaron was to be first robed (vers. 6, 7), afterwards his sons (vers. 8, 9). 3. Anointed - symbol of the abundant communication of Divine influences (ver. 7). The anointing took place immediately after investiture. See exposition. Nothing could be simpler than these introductory ceremonies, which yet, in connection with the symbolism of the dress, meant a great deal. They "filled the hand" of the priest with his office (ver. 9), declared the need of holiness in the discharge of his duties, and conveyed to him the gifts of heavenly grace necessary fir their right performance. So Christ "glorified not himself to be made an high priest" (Hebrews 5:5), but was formally installed in his office by the Father; was "holy, harmless, undefiled, separate from sinners" (Hebrews 7:26); and is endued above measure with the Spirit (John 3:34). II. TO THE PRIESTHOOD, AS HELD BY SINFUL MEN (vers. 10-15). The direct installation to the priesthood is followed by ceremonies having reference to the personal sinfulness of the holders of the office. The tact could not be overlooked that the law was making men priests that had infirmity (Hebrews 7:28). Themselves sinful, Aaron and his sons were not as yet fit to transact with God as mediators for others. The true High Priest, having no sin, laboured under no disqualification of this kind (Hebrews 7:27); but it was different with priests "taken from among men" (Hebrews 5:1). They needed to have sacrifices offered for themselves. "This, therefore, was what was next provided; and through an entire series of sacrifices and offerings they were conducted as from the depths of guilt and condemnation to what indicated their possession of a state "of blessed peace and most friendly intercourse with God" (Fairbairn). The sacrifices were three - a sin-offering (vers. 10-15); a burnt-offering (vers. 15-19); and a peace-offering (vers. 19-22); and these sacrifices, with the accompanying ceremonies, were to be repeated on seven successive days (ver. 35). The altar, as defiled by the sin of those officiating at it, was likewise to be cleansed by the blood of the sin-offering (vers. 36, 37). This is the first appearance of the sin-offering in the law. III. TO QUALIFICATIONS, DUTIES, AND EMOLUMENTS (vers. 15-38). The sin-offering had especially to do with the removal of guilt. The second sacrifice - the burnt-offering - denoted the duty of unconditional and entire surrender to Jehovah. The third - "the ram of consecration" (ver. 22) - was that by which the newly-made priests were wholly put into the functions and rights of their office. 1. The ram's blood was significantly applied to different members of the person (ver. 20). It was put upon the tip of the right eat', upon the thumb of the right hand, and upon the great toe of the right foot, of Aaron and of his sons. This denoted, of course, entire dedication of the person to God's service, in hearing, in acting, and in the daily walk. It beautifully symbolises, not only the perfect consecration of him whose meat it was to do his Father's will (John 4:34), but the completeness of devotion which ought to characterise each of his disciples, who also are priests to God. 2. The priests were sprinkled with the ram's blood and oil mingled (ver. 21). This symbolised the new life of God, in which the priest was "henceforth to move and have his being, in conjunction with the Spirit, on whose softening, penetrating, invigorating influence all powers and movements of that Divine life depend" (Fairbairn). 3. The portions of the sacrifice which belonged to God, with a loaf, cake, and wafer, of the meat offering - symbolic of fruitfulness in good works - were next to be placed on the priests' hands, and waved before the Lord (ver. 24). This signified, (1) "The conveyal of the function which belongs to the priest to offer the fat pieces of God's altar; and (2) the infeoffment of the priests with the gilt, which they receive in future for their service, but which they must now give over to Jehovah, because they are not yet fully dedicated, and therefore cannot yet themselves act as priests" (Oehler). The conclusion of the ceremony was a sacrificial meal, indicative of restored fellowship, and happy communion with God (vers. 31-35). Vers. 29, 30, provide for the handing down of the high priest's office to Aaron's sons. The priesthood continued till superseded by that of the greater Priest "after the order of Melchizedek" (Hebrews 7.). - J.O. Which is waved, and which is heaved up. 1. As illustrating the state of the heart in those who truly offer themselves up to God, there is something impressive and beautiful in the ancient wave-offerings and heave-offerings. Waving is one of nature's universal laws. The whole creation, with its myriads of planets, suns and heavens, lives because it waves to and fro the central life. The life of God waves to and fro between our spirits and Him. 2. In prayer our souls are heaved up towards the eternal Soul of our souls. Nothing heaves up the soul like a perfect love. Our daily heave-offering is a labour that has a great reward. Our aspirations, our inner hearings and upliftings, are the works which will follow us into the eternal world. They will follow us by being actually constituent elements of our future body. 3. Some persons think it strange that we should be exhorted to hasten the coming of the kingdom of God. But all who have a thrilling expectation of it may be sure that. the vital element of the new coming is waving in upon them, and that as they heave up their souls and expand with desire to draw down the heavenly fire they are unconsciously hastening the coming of the day of God. () This was the most important sacrifice of all. It consisted of a ram, called "The Ram of Consecration," or more literally, the "Ram of the Fillings," because the hands of the consecrated persons were filled by portions of it being placed upon them. Of this ram of consecration, after Aaron and his sons had imposed hands upon it, and it had been slain, some of the blood was placed upon the tip of Aaron's right ear, and upon the thumb of his right hand, and upon the great toe of his right foot, and similarly upon the same three members of his sons, the remainder of the blood being sprinkled upon the altar round about (vers. 19, 20; Leviticus 8:22-24). This represented the consecration to God of such members of the body as would be more especially called into exercise by the duties of the priestly vocation. The ear was consecrated to listen to the voice of God, the hand to do His will, the foot to walk in His ways. Secondly, those parts of the peace-offering, which hereafter, in the exercise of their priestly office, it would be their duty to receive of the offerer and burn upon the altar, were laid upon the hands of Aaron and his sons, together with a meat-offering, and waved as a wave-offering before the Lord (vers. 22-24; Leviticus 8:25-27), and then burnt upon the altar (ver. 25; Leviticus 8:28). This ceremony was called the filling of the hands, and so essential a part of the consecration ceremony was it, that the expression to "fill the hand" became equivalent to "consecrate to the priesthood." The sacrifice itself was called the ram of consecration, or the ram of fillings. The intention of this action was to deliver to the ordained persons the sacrifices which they were in future to offer to God; it was a formal initiation into the sacrificial duties of their office. It indicated that from that time forward, the right and duty of officiating at the altar, and of superintending the burning of the sacrifices, would be theirs. Similarly, in the early ordinals of the Greek Church, a portion of the "sacrifice," i. e., of the consecrated elements, was placed in the hands of the person who was ordained priest: a tradition still observed in the Eastern Church, and which, in a remarkable manner, links together the priesthoods of the Jewish and Christian Churches. The next part of the ceremony connected with the ram of consecration, was the sprinkling of Aaron and his sons and their vestments with its blood, mingled with anointing oil ( Leviticus 8:30). Hence it could be said that the sons of Aaron were anointed as their father was anointed ( Exodus 40:15); they, like him, were sprinkled with oil, but he alone, as high priest, had the oil poured upon his head, and could thus be called, in contradistinction to the other priests, preeminently "the anointed priest." In this secondary anointing, it is to be observed, that the clothes were sprinkled and consecrated upon and with the persons. The clothes represented the office filled by the person. The person and the clothes together represented the priest; therefore the consecration was performed on both together. Lastly came the sacrificial meal: the solemn eating of the body of the consecrating peace-offering by Aaron and his sons within the precincts of the Tabernacle ( Leviticus 8:3). It is interesting to observe that the apostles were consecrated to their priestly office by a like "filling of the hands," and by a like sacrificial meal, when our Lord placed in their hands the broken bread with the words, "Take, eat, this is My body." () People Aaron, Ephah, Israelites, MosesPlaces Egypt, Mount SinaiTopics Along, Basket, Bring, Bull, Bullock, Hast, Ox, Present, Rams, SheepOutline 1. The sacrifice and ceremonies of consecrating the priests and the altar
38. The continual burnt offerings
45. God's promise to dwell among the children of Israel
Dictionary of Bible Themes Exodus 29:1-3 4404 food Exodus 29:1-9 1680 types
7422 ritual Exodus 29:1-34 4681 ram Exodus 29:2-3 4542 wheat Exodus 29:2-4 4530 unleavened bread Library The Copies of Things in the Heavens
'And the Lord spake unto Moses, saying, 2. On the first day of the first month shalt thou set up the tabernacle of the tent of the congregation. 3. And thou shalt put therein the ark of the testimony, and cover the ark with the vail. 4. And thou shalt bring in the table, and set in order the things that are to be set in order upon it; and thou shalt bring in the candlestick, and light the lamps thereof. 5. And thou shalt set the altar of gold for the incense before the ark of the testimony, and put …
Alexander Maclaren—Expositions of Holy ScriptureEighth Day. Holiness and Indwelling.
And let them make me a holy place, that I may dwell among them.'--Ex. xxv. 8. 'And the tent shall be sanctified by my glory, and I will dwell among the children of Israel, and will be their God.'--Ex. xxix. 43, 45. The Presence of God makes holy, even when it descends but for a little while, as at Horeb, in the burning bush. How much more must that Presence make holy the place where it dwells, where it fixes its permanent abode! So much is this the case, that the place where God dwells …
Andrew Murray—Holy in Christ Thirtieth Day. The Unction from the Holy One.
And ye have an anointing from the Holy One, and ye know all things. And as for you, the anointing which ye received of Him abideth in you, and ye need not that any one teach you; but as His anointing teacheth you concerning all things, and is true, and is no lie, and even as it taught you, ye abide in Him.'--1 John ii. 20, 27. In the revelation by Moses of God's Holiness and His way of making holy, the priests, and specially the high priests, were the chief expression of God's Holiness in man. …
Andrew Murray—Holy in Christ Sixth Day. Holiness and Glory.
Who is like unto Thee, O Lord! among the gods? Who is like unto Thee, glorious in holiness, Fearful in praises, doing wonders? Thou in Thy mercy hast led Thy people which Thou hast redeemed: Thou hast guided them in Thy strength to the habitation of Thy holiness ... The holy place, O Lord, which Thy hands have established.' --Ex. xv. 11-17. In these words we have another step in advance in the revelation of Holiness. We have here for the first time Holiness predicated of God Himself. He …
Andrew Murray—Holy in Christ That the Ruler Should be Always Chief in Action.
The ruler should always be chief in action, that by his living he may point out the way of life to those that are put under him, and that the flock, which follows the voice and manners of the shepherd, may learn how to walk better through example than through words. For he who is required by the necessity of his position to speak the highest things is compelled by the same necessity to exhibit the highest things. For that voice more readily penetrates the hearer's heart, which the speaker's life …
Leo the Great—Writings of Leo the Great Twenty-Fourth Day. Holiness and Cleansing.
Having therefore these promises, beloved, let us cleanse ourselves from all defilement of flesh and spirit, perfecting holiness in the fear of God.'--2 Cor. vii. 1. That holiness is more than cleansing, and must be preceded by it, is taught us in more than one passage of the New Testament. 'Christ loved the Church, and gave Himself up for it, that He might sanctify it, having cleansed it by the washing of water with the word.' 'If a man cleanse himself from these, he shall be a vessel …
Andrew Murray—Holy in Christ Thirtieth Lesson. An Holy Priesthood;'
An holy priesthood;' Or, The Ministry of Intercession. An holy priesthood, to offer up spiritual sacrifices acceptable to God by Jesus Christ.'--I Peter ii. 5. Ye shall be named the Priests of the Lord.'--Isaiah lxi. 6. THE Spirit of the Lord God is upon me: because the Lord hath anointed me.' These are the words of Jesus in Isaiah. As the fruit of His work all redeemed ones are priests, fellow-partakers with Him of His anointing with the Spirit as High Priest. Like the precious ointment upon …
Andrew Murray—With Christ in the School of Prayer Man's Inability to Keep the Moral Law
Is any man able perfectly to keep the commandments of God? No mere man, since the fall, is able in this life perfectly to keep the commandments of God, but does daily break them, in thought, word, and deed. In many things we offend all.' James 3: 2. Man in his primitive state of innocence, was endowed with ability to keep the whole moral law. He had rectitude of mind, sanctity of will, and perfection of power. He had the copy of God's law written on his heart; no sooner did God command but he obeyed. …
Thomas Watson—The Ten Commandments John's First Testimony to Jesus.
(Bethany Beyond Jordan, February, a.d. 27.) ^D John I. 19-34. ^d 19 And this is the witness of John [John had been sent to testify, "and" this is the matter of his testimony], when the Jews [The term "Jews" is used seventy times by John to describe the ruling classes of Judæa] sent unto him [In thus sending an embassy they honored John more than they ever honored Christ. They looked upon John as a priest and Judæan, but upon Jesus as a carpenter and Galilæan. It is probable that …
J. W. McGarvey—The Four-Fold Gospel The Covenant of Works
Q-12: I proceed to the next question, WHAT SPECIAL ACT OF PROVIDENCE DID GOD EXERCISE TOWARDS MAN IN THE ESTATE WHEREIN HE WAS CREATED? A: When God had created man, he entered into a covenant of life with him upon condition of perfect obedience, forbidding him to eat of the tree of knowledge upon pain of death. For this, consult with Gen 2:16, 17: And the Lord commanded the man, saying, Of every tree of the garden thou mayest freely eat; but of the tree of the knowledge of good and evil, thou shalt …
Thomas Watson—A Body of Divinity Exodus
The book of Exodus--so named in the Greek version from the march of Israel out of Egypt--opens upon a scene of oppression very different from the prosperity and triumph in which Genesis had closed. Israel is being cruelly crushed by the new dynasty which has arisen in Egypt (i.) and the story of the book is the story of her redemption. Ultimately it is Israel's God that is her redeemer, but He operates largely by human means; and the first step is the preparation of a deliverer, Moses, whose parentage, …
John Edgar McFadyen—Introduction to the Old Testament Links Exodus 29:3 NIV
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