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29:1 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,
29:2 And unleavened bread, and cakes unleavened tempered with oil, and wafers unleavened anointed with oil: of wheaten flour shalt thou make them.
do unto them to hallow them
The priest type of consecration. (Cf. the temple type, 1 Kings 8:1-11; 2 Chronicles 5:4,14. The order in ; Leviticus 8:1-9:24; differs from the order here. In Leviticus the filling the hands precedes the sprinkling.
bullock, rams (See Scofield "Leviticus 1:3") .
29:4 And Aaron and his sons thou shalt bring unto the door of the tabernacle of the congregation, and shalt wash them with water.
(See Scofield "Exodus 25:30") See Scofield "Leviticus 2:1".
29:5 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 curious girdle of the ephod:
Aaron shares in the washing (i.e., symbol of regeneration), Titus 3:5; John 3:5,6
(1) as needing it, be in this in contrast with Christ Hebrews 7:26-28
(2) to typify Christ's action, who received the baptism of John, not as needing it, but as thus identifying Himself with sinners, and as fulfilling the Aaronic type. As in Aaron's case, His anointing followed the washing Exodus 29:4,7; Matthew 3:14-16.
wash Distinguish the washing from the use of the laver.
Exodus 30:18-21 This washing typifies regeneration
Titus 3:5 the laver, daily cleansing
1 John 1:9 See both John 13:10.
29:9 And thou shalt gird them with girdles, Aaron and his sons, and put the bonnets on them: and the priest's office shall be theirs for a perpetual statute: and thou shalt consecrate Aaron and his sons.
The priest's garments were put on in reverse order of the instructions for making them:
(1) The "coat" Exodus 28:39 the oriental long garment worn next to the person, made of fine linen. Exodus 27:9.
(2) The "robe of the ephod" Exodus 28:31-35 a long seamless garment of blue linen with an opening for the head, worn over the "coat." Pomegranates, symbol of fruitfulness, were embroidered on the skirt of the robe in blue, purple, and scarlet, alternated with golden bells, symbol of testimony, which gave a sound as the high priest went in and out of the sanctuary. The robe was secured by a golden girdle.
(3) The ephod Exodus 28:5-12 was next put on. A short garment made of linen, embroidered with gold, blue, purple, and scarlet, it consisted of two pieces, front and back, united by two shoulder-pieces and by a band about the bottom. Two onyx stones, set in gold and fastened upon the shoulder-pieces of the ephod, were engraved with the names of the twelve tribes: "and Aaron shall bear their names before Jehovah upon his two shoulders (the place of strength) for a memorial." Cf. ; Isaiah 9:6; Luke 15:4,5.
(4) The breastplate was a square pouch Exodus 28:16 of linen to contain the Urim and Thummim. (See Scofield "Exodus 28:30") .
To the linen pouch was attached the oblong gold setting containing four rows of precious stones, on each stone a tribal name. The breastplate with the jewel work was attached at the upper corners to the shoulder-pieces of the ephod by golden chains. Golden rings were sewn on ephod and breastplate, and the latter was further secured to the ephod by laces of blue through the rings. Altogether, it was called "the breastplate of judgment" because worn by the high priest when judging the causes of the people. (See Scofield "Exodus 28:30") .
(5) A mitre (or "turban") of fine line was made Exodus 28:37 to cover the head, bearing upon the front a gold plate engraved, "Holiness to the Lord" Exodus 29:36.
(6) To these were added linen breeches, "from the loins even to the thighs" Exodus 28:42. The "coat" and linen breeches were made for the priests, also, and were the ordinary garments of high priest and priests as distinguished from the other garments, which were "for glory and beauty."
29:10 And thou shalt cause a bullock to be brought before the tabernacle of the congregation: and Aaron and his sons shall put their hands upon the head of the bullock.
Symbol of service. Luke 12:37; 17:8; John 13:4; Revelation 1:13.
29:33 And they shall eat those things wherewith the atonement was made, to consecrate and to sanctify them: but a stranger shall not eat thereof, because they are holy.
put their hands
(See Scofield "Leviticus 1:4")
29:37 Seven days thou shalt make an atonement for the altar, and sanctify it; and it shall be an altar most holy: whatsoever toucheth the altar shall be holy.
Heb. kaphar, "to cover." The English word "atonement" (at-one-ment) is not a translation of the Heb. kaphar, but a translator's interpretation. According to Scripture the legal sacrifice "covered" the offerer's sin and secured the divine forgiveness; according to the translators it made God and the sinner at- one. But the O.T. sacrifices did not at-one the sinner and God. "It is not possible that the blood of bulls and goats should take away sins." Hebrews 10:4. The Israelite's offering implied confession of sin and of its due desert, death; and God "covered" (passed over," Romans 3:25 his sin, in anticipation of Christ's sacrifice, which did, finally, "put away" the sins "done aforetime in the forbearance of God." ; Romans 3:25; Hebrews 9:15. (See Scofield "Romans 3:25") . The word "atonement" does not occur in the N.T.; Romans 5:11 meaning reconciliation, and so rendered in the R.V.
See "Sacrifice," Genesis 4:4, and refs. (See Scofield "Genesis 4:4")
(See Scofield "Leviticus 16:5")
(See Scofield "Exodus 29:33") .
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