Exodus 29:1
And this is the thing that you shall do to them to hallow them, to minister to me in the priest's office: Take one young bullock, and two rams without blemish,
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(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 Note 1 on Exodus 12:5.)

Exodus 29:1. To hallow them, to minister to me — We come now to the directions given to Moses about the ceremonies of consecrating Aaron and his sons to the priests’ office. These were to be performed in a solemn manner, thereby to strike both them and the people with a still deeper sense of the dignity and sacredness of that function. They were chiefly to consist of three sacrifices, which, though distinguished from each other, were all of the expiatory kind, as appears from this, that the priests laid their hands on the two former, (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 8:2.29:1-37 Aaron and his sons were to be set apart for the priest's office, with ceremony and solemnity. Our Lord Jesus is the great High Priest of our profession, called of God to be so; anointed with the Spirit, whence he is called Messiah, the Christ; clothed with glory and beauty; sanctified by his own blood; made perfect, or consecrated through sufferings, Heb 2:10. All believers are spiritual priests, to offer spiritual sacrifices,That they bear not iniquity and die - See Exodus 28:35, note; Exodus 28:38 note.

The consecration of the priests. See the notes to Leviticus 8-9.


Ex 29:1-35. Consecrating the Priests and the Altar.

1. hallow them, to minister unto me in the priest's office—The act of inaugurating the priests was accompanied by ceremonial solemnities well calculated not only to lead the people to entertain exalted views of the office, but to impress those functionaries themselves with a profound sense of its magnitude and importance. In short, they were taught to know that the service was for them as well as for the people; and every time they engaged in a new performance of their duties, they were reminded of their personal interest in the worship, by being obliged to offer for themselves, before they were qualified to offer as the representatives of the people.

this is the thing that thou shalt do—Steps are taken at the beginning of a society, which would not be repeated when the social machine was in full motion; and Moses, at the opening of the tabernacle, was employed to discharge functions which in later periods would have been regarded as sacrilege and punished with instant death. But he acted under the special directions of God.The manner of consecrating priests, Exodus 29:1-3. Of consecrating Aaron and his sons, Exodus 29:4-7. The priests’ vesture, Exodus 29:8,9. How the bullock of the sin-offering was to be offered, Exodus 29:10-14. One ram for a burnt-offering, and the manner of offering, Exodus 29:15-18. A ram for hallowing the priests, Exodus 29:19-31. Aaron and his sons eat of the ram wherewith they where consecrated, Exodus 29:32,33. The altar sanctified for seven days, Exodus 29:36,37. Two lambs offered daily, Exodus 29:38. The time, Exodus 29:39. The manner of offering, Exodus 29:40-43. God’s promise to hallow the tabernacle, Aaron, and his sons, Exodus 29:44, and to dwell with them, Exodus 29:45,46.

No text from Poole on this verse. Exodus 12:5 Malachi 1:13,14

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 Genesis 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.

(t) Comment. in Psal. lxix. 32. (u) Hilchot Zebachim, c. 1. sect. 14. (w) Not. in Miclol Yophi in loc.

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 young bullock, and two rams without blemish,
1–3. Preparation of the offerings (cf. Leviticus 8:2).Verses 1-37. - THE CONSECRATION 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 (vers. 1-3); secondly, directions for the ablutions (ver. 4); thirdly, directions for the investiture of Aaron (vers. 5, 6), of his sons (vers. 8, 9); fourthly, directions for the anointing (ver. 7); and fifthly, directions as to the mode in which the sacrifices should be offered and disposed of (vers. 10-34). A command is then given that the ceremonies should be repeated every day for a week (ver. 35); and another, that the altar should receive consecration at the same time as the priests (vers. 36, 37). Additional light is thrown on most of these matters by the account contained in Leviticus (ch. 8.), of the manner in which Moses carried oat the directions here given to him. Verse 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 verse 41 of ch. 28, 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. The fourth article of the high priest's dress was the diadem upon his head-band. ציץ, from צוּץ to shine, a plate of pure gold, on which the words ליהוה קדשׁ, "holiness (i.e., all holy) to Jehovah," were engraved, and which is called the "crown of holiness" in consequence, in Exodus 39:30. This gold plate was to be placed upon a riband of dark-blue purple, or, as it is expressed in Exodus 39:31, a riband of this kind was to be fastened to it, to attach it to the head-band, "upon the fore-front (as in Exodus 26:9) of the head-band," from above (Exodus 39:31); by which we are to understand that the gold plate was placed above the lower coil of the head-band and over Aaron's forehead. The word מצנפת, from צנף to twist or coil (Isaiah 22:18), is only applied to the head-band or turban of the high priest, which was made of simply byssus (Exodus 28:39), and, judging from the etymology, was in the shape of a turban. This is all that can be determined with reference to its form. The diadem was the only thing about it that had any special significance. This was to be placed above (upon) Aaron's forehead, that he "might bear the iniquity of the holy things, which the children of Israel sanctified, with regard to all their holy gifts,...as an acceptableness for them before Jehovah." עון נשׁא: to bear iniquity (sin) and take it away; in other words, to exterminate it by taking it upon one's self. The high priest was exalted into an atoning mediator of the whole nation; and an atoning, sin-exterminating intercession was associated with his office. The qualification for this he received from the diadem upon his forehead with the inscription, "holiness to the Lord." Through this inscription, which was fastened upon his head-dress of brilliant white, the earthly reflection of holiness, he was crowned as the sanctified of the Lord (Psalm 106:16), and endowed with the power to exterminate the sin which clung to the holy offerings of the people on account of the unholiness of their nature, so that the gifts of the nation became well-pleasing to the Lord, and the good pleasure of God was manifested to the nation.

(Note: See my Archaeology i. pp. 183-4. The following are Calvin's admirable remarks: Oblationum sanctarum iniquitas tollenda et purganda fuit per sacerdotem. Frigidum est illud commentum, si quid erroris admissum est in ceremoniis, remissum fuisse sacerdotis precibus. Longius enim respicere nos oportet: ideo oblationum iniquitatem deleri a sacerdote, quia nulla oblatio, quatenus est hominis, omni vitio caret. Dictu hoc asperum est et fere παράδοξον, sanctitates ipsas esse immundas, ut venia indigeant; sed tenendum est, nihil esse sane purum, quod non aliquid labis a nobis contrahat.... Nihil Dei cultu praestantius: et tamen nihil offerre potuit populus, etiam a lege praescriptum, nisi intercedente venia, quam nonnisi per sacerdotem obtinuit.)

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