1“Now this is what you shall do to them to consecrate them to minister as priests to Me: take one young bull and two rams without blemish, 2and unleavened bread and unleavened cakes mixed with oil, and unleavened wafers spread with oil; you shall make them of fine wheat flour. 3“You shall put them in one basket, and present them in the basket along with the bull and the two rams. 4“Then you shall bring Aaron and his sons to the doorway of the tent of meeting and wash them with water. 5“You shall take the garments, and put on Aaron the tunic and the robe of the ephod and the ephod and the breastpiece, and gird him with the skillfully woven band of the ephod; 6and you shall set the turban on his head and put the holy crown on the turban. 7“Then you shall take the anointing oil and pour it on his head and anoint him. 8“You shall bring his sons and put tunics on them. 9“You shall gird them with sashes, Aaron and his sons, and bind caps on them, and they shall have the priesthood by a perpetual statute. So you shall ordain Aaron and his sons.

The Sacrifices

      10“Then you shall bring the bull before the tent of meeting, and Aaron and his sons shall lay their hands on the head of the bull. 11“You shall slaughter the bull before the LORD at the doorway of the tent of meeting. 12“You shall take some of the blood of the bull and put it on the horns of the altar with your finger; and you shall pour out all the blood at the base of the altar. 13“You shall take all the fat that covers the entrails and the lobe of the liver, and the two kidneys and the fat that is on them, and offer them up in smoke on the altar. 14“But the flesh of the bull and its hide and its refuse, you shall burn with fire outside the camp; it is a sin offering.

      15“You shall also take the one ram, and Aaron and his sons shall lay their hands on the head of the ram; 16and you shall slaughter the ram and shall take its blood and sprinkle it around on the altar. 17“Then you shall cut the ram into its pieces, and wash its entrails and its legs, and put them with its pieces and its head. 18“You shall offer up in smoke the whole ram on the altar; it is a burnt offering to the LORD: it is a soothing aroma, an offering by fire to the LORD.

      19“Then you shall take the other ram, and Aaron and his sons shall lay their hands on the head of the ram. 20“You shall slaughter the ram, and take some of its blood and put it on the lobe of Aaron’s right ear and on the lobes of his sons’ right ears and on the thumbs of their right hands and on the big toes of their right feet, and sprinkle the rest of the blood around on the altar. 21“Then you shall take some of the blood that is on the altar and some of the anointing oil, and sprinkle it on Aaron and on his garments and on his sons and on his sons’ garments with him; so he and his garments shall be consecrated, as well as his sons and his sons’ garments with him.

      22“You shall also take the fat from the ram and the fat tail, and the fat that covers the entrails and the lobe of the liver, and the two kidneys and the fat that is on them and the right thigh (for it is a ram of ordination), 23and one cake of bread and one cake of bread mixed with oil and one wafer from the basket of unleavened bread which is set before the LORD; 24and you shall put all these in the hands of Aaron and in the hands of his sons, and shall wave them as a wave offering before the LORD. 25“You shall take them from their hands, and offer them up in smoke on the altar on the burnt offering for a soothing aroma before the LORD; it is an offering by fire to the LORD.

      26“Then you shall take the breast of Aaron’s ram of ordination, and wave it as a wave offering before the LORD; and it shall be your portion. 27“You shall consecrate the breast of the wave offering and the thigh of the heave offering which was waved and which was offered from the ram of ordination, from the one which was for Aaron and from the one which was for his sons. 28“It shall be for Aaron and his sons as their portion forever from the sons of Israel, for it is a heave offering; and it shall be a heave offering from the sons of Israel from the sacrifices of their peace offerings, even their heave offering to the LORD.

      29“The holy garments of Aaron shall be for his sons after him, that in them they may be anointed and ordained. 30“For seven days the one of his sons who is priest in his stead shall put them on when he enters the tent of meeting to minister in the holy place.

Food of the Priests

      31“You shall take the ram of ordination and boil its flesh in a holy place. 32“Aaron and his sons shall eat the flesh of the ram and the bread that is in the basket, at the doorway of the tent of meeting. 33“Thus they shall eat those things by which atonement was made at their ordination and consecration; but a layman shall not eat them, because they are holy. 34“If any of the flesh of ordination or any of the bread remains until morning, then you shall burn the remainder with fire; it shall not be eaten, because it is holy.

      35“Thus you shall do to Aaron and to his sons, according to all that I have commanded you; you shall ordain them through seven days. 36“Each day you shall offer a bull as a sin offering for atonement, and you shall purify the altar when you make atonement for it, and you shall anoint it to consecrate it. 37“For seven days you shall make atonement for the altar and consecrate it; then the altar shall be most holy, and whatever touches the altar shall be holy.

      38“Now this is what you shall offer on the altar: two one year old lambs each day, continuously. 39“The one lamb you shall offer in the morning and the other lamb you shall offer at twilight; 40and there shall be one-tenth of an ephah of fine flour mixed with one-fourth of a hin of beaten oil, and one-fourth of a hin of wine for a drink offering with one lamb. 41“The other lamb you shall offer at twilight, and shall offer with it the same grain offering and the same drink offering as in the morning, for a soothing aroma, an offering by fire to the LORD. 42“It shall be a continual burnt offering throughout your generations at the doorway of the tent of meeting before the LORD, where I will meet with you, to speak to you there. 43“I will meet there with the sons of Israel, and it shall be consecrated by My glory. 44“I will consecrate the tent of meeting and the altar; I will also consecrate Aaron and his sons to minister as priests to Me. 45“I will dwell among the sons of Israel and will be their God. 46“They shall know that I am the LORD their God who brought them out of the land of Egypt, that I might dwell among them; I am the LORD their God.

Parallel Verses

New American Standard Bible (©1995)
"Now this is what you shall do to them to consecrate them to minister as priests to Me: take one young bull and two rams without blemish,

GOD'S WORD® Translation (©1995)
The LORD continued, "Now, this is what you must do in order to set Aaron and his sons apart to serve me as priests: "Take a young bull that has no defects and two rams that have no defects.

King James Bible
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,

Douay-Rheims Bible
And thou shalt also do this, that they may be consecrated to me in priesthood. Take a calf from the herd, and two rams without blemish,

Darby Bible Translation
And this is the thing which thou shalt do to them to hallow them, that they may serve me as priests: take one young bullock, and two rams without blemish,

English Revised Version
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,

Webster's Bible Translation
And this is the thing that thou shalt do to them to hallow them, to minister to me in the priest's office: Take one young bullock, and two rams without blemish,

World English Bible
"This is the thing that you shall do to them to make them holy, to minister to me in the priest's office: take one young bull and two rams without blemish,

Young's Literal Translation
And this is the thing which thou dost to them, to hallow them, for being priests to Me: Take one bullock, a son of the herd, and two rams, perfect ones,

Cross References

Leviticus 8:1 Then the LORD spoke to Moses, saying,

Ezekiel 43:23 When you have finished cleansing it, you shall present a young bull without blemish and a ram without blemish from the flock.

Commentary

Matthew Henry's Whole Bible Commentary

Chapter 29

Particular orders are given in this chapter, I. Concerning the consecration of the priests, and the sanctification of the altar (v. 1-37). II. Concerning the daily sacrifice (v. 38-41). To which gracious promises are annexed that God would own and bless them in all their services (v. 42, etc.).

Verses 1-37

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, 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 (v. 9): Thou shalt fill the hand of Aaron and his sons, and the ram of consecration is the ram of fillings, v. 22, 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, v. 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, v. 26.

(3.) The place was at the door of the tabernacle of meeting, v. 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.

(4.) It was done with many ceremonies.

[1.] They were to be washed (v. 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, 2 Co. 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 (ch. 30:19); for he that is washed needs no more, Jn. 13:10.

[2.] They were to be clothed with the holy garments (v. 5, 6, 8, 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, Ps. 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 (v. 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, Ps. 133:2. The inferior priests are said to be anointed (ch. 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.

[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, v. 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, 28. They were to put their hand on the head of their sacrifice (v. 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 (v. 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.

Secondly, There must be a burnt-offering, a ram wholly burnt, to the honour of God, in token of the dedication of themselves wholly to God and to his service, as living sacrifices, kindled with the fire and ascending in the flame of holy love, v. 15-18. The sin-offering must first be offered and then the burnt-offering; for, till guilt be removed, no acceptable service can be performed, Isa. 6:7.

Thirdly, There must be a peace-offering; it is called the ram of consecration, because there was more in this peculiar to the occasion than in the other two. In the burnt-offering God had the glory of their priesthood, in this they had the comfort of it; and, in token of a mutual covenant between God and them, 1. The blood of the sacrifice was divided between God and them (v. 20, 21); part of the blood was sprinkled upon the altar round about, and part put upon them, upon their bodies (v. 20), and upon their garments, v. 21. Thus the benefit of the expiation made by the sacrifice was applied and assured to them, and their whole selves from head to foot sanctified to the service of God. The blood was put upon the extreme parts of the body, to signify that it was all, as it were, enclosed and taken in for God, the tip of the ear and the great toe not excepted. We reckon that the blood and oil sprinkled upon garments spot and stain them; yet the holy oil, and the blood of the sacrifice, sprinkled upon their garments, must be looked upon as the greatest adorning imaginable to them, for they signified the blood of Christ, and the graces of the Spirit, which constitute and complete the beauty of holiness, and recommend us to God; we read of robes made white with the blood of the Lamb. 2. The flesh of the sacrifice, with the meat-offering annexed to it, was likewise divided between God and them, that (to speak with reverence) God and they might feast together, in token of friendship and fellowship. (1.) Part of it was to be first waved before the Lord, and then burnt upon the altar; part of the flesh (v. 22), part of the bread, for bread and flesh must go together (v. 23); these were first put into the hands of Aaron to be waved to and fro, in token of their being offered to God (who, though unseen, yet compasses us round on every side), and then they were to be burnt upon the altar (v. 24, 25), for the altar was to devour God's part of the sacrifice. Thus God admitted Aaron and his sons to be his servants, and wait at his table, taking the mat of his altar from their hands. Here, in a parenthesis, as it were, comes in the law concerning the priests' part of the peace-offerings afterwards, the breast and shoulder, which were now divided; Moses had the breast, and the shoulder was burnt on the altar with God's part, v. 26-28. (2.) The other part, both of the flesh of the ram and of the bread, Aaron and his sons were to eat at the door of the tabernacle (v. 31-33), to signify that he called them not only servants but friends, Jn. 15:15. He supped with them, and they with him. Their eating of the things wherewith the atonement was made signified their receiving the atonement, as the expression is (Rom. 5:11), their thankful acceptance of the benefit of it, and their joyful communion with God thereupon, which was the true intent and meaning of a feast upon a sacrifice. If any of it was left, it must be burnt, that it might not be in any danger of putrefying, and to show that it was an extraordinary peace-offering.

2. The time that was to be spent in this consecration: Seven days shalt thou consecrate them, v. 35. Though all the ceremonies were performed on the first day, yet, (1.) They were not to look upon their consecration as completed till the seven days' end, which put a solemnity upon their admission, and a distance between this and their former state, and obliged them to enter upon their work with a pause, giving them time to consider the weight and seriousness of it. This was to be observed in after-ages, v. 30. He that was to succeed Aaron in the high-priesthood must put on the holy garments seven days together, in token of a deliberate and gradual advance into his office, and that one sabbath might pass over him in his consecration. (2.) Every day of the seven, in this first consecration, a bullock was to be offered for a sin-offering (v. 36), which was to intimate to them, [1.] That it was of very great concern to them to get their sins pardoned, and that though atonement was made, and they had the comfort of it, yet they must still keep up a penitent sense of sin and often repeat the confession of it. [2.] That those sacrifices which were thus offered day by day to make atonement could not make the comers thereunto perfect, for then they would have ceased to be offered, as the apostle argues, Heb. 10:1, 2. They must therefore expect the bringing in of a better hope.

3. This consecration of the priests was a shadow of good things to come. (1.) Our Lord Jesus is the great high-priest of our profession, called of God to be so, consecrated for evermore, anointed with the Spirit above his fellows (whence he is called Messiah, the Christ), clothed with the holy garments, even with glory and beauty, sanctified by his own blood, not that of bullocks and rams (Heb. 9:12), made perfect, or consecrated, through sufferings, Heb. 2:10. Thus in him this was a perpetual statute, v. 9. (2.) All believers are spiritual priests, to offer spiritual sacrifices (1 Pt. 2:5), washed in the blood of Christ, and so made to our God priests, Rev. 1:5, 6. They also are clothed with the beauty of holiness, and have received the anointing, 1 Jn. 2:27. Their hands are filled with work, to which they must continually attend; and it is through Christ, the great sacrifice, that they are dedicated to this service. His blood sprinkled upon the conscience purges it from dead works, that they may, as priests, serve the living God. The Spirit of God (as Ainsworth notes) is called the finger of God (Lu. 11:20, compared with Mt. 12:28), and by him the merit of Christ is effectually applied to our souls, as here Moses with his finger was to put the blood upon Aaron. It is likewise intimated that gospel ministers are to be solemnly set apart to the work of the ministry with great deliberation and seriousness both in the ordainers and in the ordained, as those that are to be employed in a great work and entrusted with a great charge.

II. The consecration of the altar, which seems to have been coincident with that of the priests, and the sin-offerings which were offered every day for seven days together had reference to the altar as well as the priests, v. 36, 37. An atonement was made for the altar. Though that was not a subject capable of sin, nor, having never yet been used, could it be said to be polluted with the sins of the people, yet, since the fall, there can be no sanctification to God but there must first be an atonement for sin, which renders us both unworthy and unfit to be employed for God. The altar was also sanctified, not only set apart itself to a sacred use, but made so holy as to sanctify the gifts that were offered upon it, Mt. 23:19. Christ is our altar; for our sakes he sanctified himself, that we and our performances might be sanctified and recommended to God, Jn. 17:19.

Calvin's Commentary

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,

1. Hoc quoque facies eis ad sanctificandum eos, ut sacerdotio fungantur mihi: Tolle juvencum unum filium bovis, et arietes duos immaculatos.

2. And unleavened bread, and cakes unleavened tempered with oil, and wafers unleavened anointed with oil: of wheaten flour shalt thou make them.

2. Panes praeterea infermentatas, et placentas infermentatas mixtas oleo, et lagan infermentata uncta oleo: ex simila triticea facies ea.

3. And thou shalt put them into one basket, and bring them in the basket, with the bullock and the two rams.

3. Ponesque ea in canistrum unum, et offeres ea in canistro, una cum juveneo, et duobus arietibus.

4. And Aaron and his sons thou shalt bring unto the door of the tabernacle of the congregation, and shalt wash them with water.

4. Tum Aharonem et filios ejus accedere fades ad ostium tabernaculi conventionis, et lavabis cos aqua.

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:

5. Et accipies vestes, induesque Aharon tunicam, et pallium ephod, et ephod pectorale, cingesque cum baltheo ephod.

6. And thou shalt put the mitre upon his head, and put the holy crown upon the mitre.

6. Pones praeterea cidarim super caput ejus: coronam autem sanctitatis pones super cidarim.

7. Then shalt thou take the anointing oil, and pour it upon his head, and anoint him.

7. Postremo accipies oleum unctionis, et fundes super caput ejus, et unges eum.

8. And thou shalt bring his sons, and put coats upon them.

8. Post haec filios ejus accedere facies, et indues cos tunicas.

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.

9. Cingesque illos baltheo: Aharon et flios ejus, et aptabis eis pileos, et erit eis sacerdotium in statutum perpetuum, implebisque manum Aharon, et manum filiorum ejus.

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.

10. Et offeres juveneum coram tabernaculo conventionis, imponentque Aharon et filii ejus manus suas super caput juvenei.

11. And thou shalt kill the bullock before the LORD, by the door of the tabernacle of the congregation.

11. Tunc mactabis juveneum coram Jehova ad ostium tabernaculi conventionis.

12. And thou shalt take of the blood of the bullock, and put it upon the horns of the altar with thy finger, and pour all the blood beside the bottom of the altar.

12. Accipiesque e sanguine juvenci, et pones super cornua altaris digito tuo: reliquum autem sanguinem fundes ad fundamentum altaris.

13. And thou shalt take all the fat that covereth the inwards, and the caul that is above the liver, and the two kidneys, and the fat that is upon them, and burn them upon the altar.

13. Tollesque omnem adipem operientem intestina, et reticulum quod est super jecur, et duos renes, et adipem qui est super illos, et incendes ea super altare.

14. But the flesh of the bullock, and his skin, and his dung, shalt thou burn with fire without the camp: it is a sin offering.

14. At carnem juvenei, et pellem ejus, fimumque ejus combures igni extra castra: sacrificium pro peccato est.

15. Thou shalt also take one ram; and Aaron and his sons shall put their hands upon the head of the ram.

15. Arietem quoque alterum accipies, et imponent Aharon et filii ejus manus suas super caput arietis.

16. And thou shalt slay the ram, and thou shalt take his blood, and sprinkle it round about upon the altar.

16. Tunc mactabis arietem, accipiesque sanguinem ejus, et asperges super altare per circuitum.

17. And thou shalt cut the ram in pieces, and wash the inwards of him, and his legs, and put them unto his pieces, and unto his head.

17. Arietem autem concides ix, frusta sua, et lavabis intestina ejus, cruraque ejus, et pones super frusta ejus, et super caput ejus.

18. And thou shalt burn the whole ram upon the altar: it is a burnt offering unto the LORD: it is a sweet savour, an offering made by fire unto the LORD.

18. Incendes praeterea totum arietem super altare: nam holocaustum est Jehovae in odorem quietis: oblatio ignita Jehovae est.

19. And thou shalt take the other ram; and Aaron and his sons shall put their hands upon the head of the ram.

19. Accipies insuper arietem secundum, imponentque Aharon et filii ejus manus suas super caput arietis.

20. Then shalt thou kill the ram, and take of his blood, and put it upon the tip of the right ear of Aaron, and upon the tip of the right ear of his sons, and upon the thumb of their right hand, and upon the great toe of their right foot, and sprinkle the blood upon the altar round about.

20. Tunc mactabis arietem, accipiesque de sanguine ejus, et pones super tenerum antis Aharon, et super tenerum auris filiorum ejus dextrae, et super pollisem manus eorum dextrae, et super pollicem pedis corum dextri, aspergesque sanguinem super altare per circuitum.

21. And thou shalt take of the blood that is upon the altar, and of the anointing oil, and sprinkle it upon Aaron, and upon his garments, and upon his sons, and upon the garments of his sons with him: and he shall be hallowed, and his garments, and his sons, and his sons' garments with him.

21. Tollesque de sanguine qui erit super altare, et de oleo unctionis: atque asperges super Aharon, et super vestes ejus, et super illlos ejus, et super vestes filiorum ejus cum eo.

22. Also thou shalt take of the ram the fat and the rump, and the fat that covereth the inwards, and the caul above the liver, and the two kidneys, and the fat that is upon them, and the right shoulder; for it is a ram of consecration:

22. Deinde tolles de ariete adipem, et caudam, et adipem operientem intestina, et reticulum jecoris, duosque renes, atque adipem qui est super eos, et armum dextrum: quia aries consecrationum est:

23. And one loaf of bread, and one cake of oiled bread, and one wafer out of the basket of the unleavened bread that is before the LORD:

23. Et tortam panis unam, et placentam panis ex oleo unam, et laganum unum e canistro infermentatorum qui est coram Jehova.

24. And thou shalt put all in the hands of Aaron, and in the hands of his sons; and shalt wave them for a wave offering before the LORD.

24. Ponesque omnia ilia in manibus Aharon, et in manibus filiorum ejus, exaltabisque ilia exaltationem coram Jehova.

25. And thou shalt receive them of their hands, and burn them upon the altar for a burnt offering, for a sweet savour before the LORD: it is an offering made by fire unto the LORD.

25. Accipies autem illa e manu eorum, et incendes super altare, ultra holocaustum in odorem quietis coram Jehova: oblatio ignita est Jehovae.

26. And thou shalt take the breast of the ram of Aaron's consecration, and wave it for a wave offering before the LORD: and it shall be thy part.

26. Accipies item pectus arietis consecrationum quod est ipsi Aharon, et exaltabis illud exaltationem coram Jehova, eritque tibi in partem.

27. And thou shalt sanctify the breast of the wave offering, and the shoulder of the heave offering, which is waved, and which is heaved up, of the ram of the consecration, even of that which is for Aaron, and of that which is for his sons:

27. Sanctificabis itaque pectus exaltationis, et armum elevationis quod exaltatum est, et qui elevatus est de ariete consecrationum ipsius Aharon et filiorum ejus.

28. And it shall be Aaron's and his sons' by a statute for ever from the children of Israel: for it is an heave offering: and it shall be an heave offering from the children of Israel of the sacrifice of their peace offerings, even their heave offering unto the LORD.

28. Et erit ipsi Aharon et filiis ejus in statutum perpetuum a filiis Israel: quia exaltatio est: et exaltatio erit a filiis Israel de sacrificiis prosperitatum suarum, exaltatio inquam eorum erit Jehovae.

29. And the holy garments of Aaron shall be his sons' after him, to be anointed therein, and to be consecrated in them.

29. Porro vestes sanctae quae sunt ipsius Aharon, erunt filiis ejus post eum ad ungendum cos cure eis, et ad consecrandum cum els manum eorum.

30. And that son that is priest in his stead shall put them on seven days, when he cometh into the tabernacle of the congregation to minister in the holy place.

30. Septem diebus induct eas sacerdos qui fuerit loco ipsius de filiis ejus, qui ingredietur tabernaculum conventionis ad ministrandum in sanctuario.

31. And thou shalt take the ram of the consecration, and seethe his flesh in the holy place.

31. Arietem autem consecrationum tolles, et coques carnem ejus in loco sanctitatis.

32. And Aaron and his sons shall eat the flesh of the ram, and the bread that is in the basket, by the door of the tabernacle of the congregation.

32. Comedetque Aharon et filii ejus carnem arietis, et panem qui est in canistro, ad ostium tabernaculi conventionis.

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.

33. Comedent inquam illa quibus expiatus fuit ad consecrandum manum earum, ad sanctificandum cos: et alienigena non comedet, quia sanctificatio sunt.

34. And if ought of the flesh of the consecrations, or of the bread, remain unto the morning, then thou shalt burn the remainder with fire: it shall not be eaten, because it is holy.

34. Quod si superfuerit de carne consecrationum, et de pane, usque mane, combures quod supcrest igni: non comedettur, quia sanctitas est.

35. And thus shalt thou do unto Aaron, and to his sons, according to all things which I have commanded thee: seven days shalt thou consecrate them.

35. Facies igitur ipsi Aharon et filiis ejus sic, juxta omnia quae praecepi tibi: septem diebus consecrabis manum eorum.

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, 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.

16. And thou shalt slay the ram. Moses had previously been commanded to take the parts of the victim from the hands of Aaron, to propitiate God with them, in order that he and his posterity might be able hereafter to perform the same office; but here a peculiar ceremony is described, that he should smear the right ear, the thumb of the right hand, and the toe of the right foot, both of Aaron and his sons, with the blood of a ram; and then that he should sprinkle them and their garments with the blood which was deposited upon the altar. What we must first observe here is, that the priest must be sprinkled with blood, in order that he may conciliate the favor of God towards himself for the purpose of intercession. Thus the priesthood of Christ was dedicated with blood, so that it might be efficacious to reconcile God with us. The question now arises, why only the right ear and the right thumb and toe were sprinkled with blood, as if the priests were consecrated and devoted to God only in half of their persons? I reply, that in this one part the other was comprehended; since both the ears, and both the hands and feet have the same object, and their offices are so connected, that what is said of one ear applies to the other. Again, it is asked, why the ear, and foot, and hand, were smeared rather than the breast and the tongue? and I do not doubt but that by the ear obedience was designated, and by the hands and feet all the actions and the whole course of life; for there is scarcely anything more common in Scripture than these metonymies, by which the cleanness of the hands is taken for the integrity of the whole life, and the way, or course, or walk for the direction, or manner of living. It is therefore very appropriate that man's life should be consecrated by blood; and, inasmuch as the foundation of welldoing is obedience, which is preferred to all sacrifices, Moses is commanded to begin with the ear. And we know that the "odor of a sweet smell" in the sacrifice of Christ was obedience, (Philippians 4:18;) on which account, David, in the spirit of prophecy, introduces himself, saying, "Mine ears hast thou bored." [175] (Psalm 40:6.) If any should object that the tongue is of no less importance, because the priest is the messenger of the Lord of hosts, I answer that the office of teaching is not here referred to, but only that of intercession; wherefore in these three members Moses embraced whatever related to atonement. But we must remember that what is said of the consecration of Christ does not apply to His own person, but refers to the profit of the whole Church; for neither was He anointed for His own sake, nor had He need to borrow [176] grace from the blood; but He had regard to His members, and devoted Himself altogether to their salvation, as He himself testifies, "For their sake I sanctify myself." (John 17:19.)

28. And it shall be Aaron's. Lest the dignity of the sacred offerings, which are called the holiness of the Lord, should be impaired, strangers are prohibited from partaking of them; for, if it had been permitted that every one should touch them and eat of them, there would have been no distinction between them and ordinary food. Of the priests' portion some parts were common to all their families; but the holy parts were excepted, to the intent that by this particular instance the reverence due to all might be inculcated. The reference to place has the same object, for it was not lawful to eat what was holy within the walls of their houses, in order that it might be distinguished from their common and ordinary food. For the same reason, whatever remained of it was to be burnt, lest, if the flesh became rank, or the bread moldy, their ill savor and filthy appearance might somewhat detract from the dignity of the holy things; for the infirmity of the ancient people had need of childish rudiments, which might still have a tendency to elevate the minds of the pious to things above. This was the object of all these things, that no corruption should creep in which might pollute or render contemptible the service of God.

Footnotes:

[174] Probably the Fr., "de speculations volantes," suggests the right reading of the Lat. here, viz., alatis for aliis

[175] A. V., "mine ears hast thou opened." Margin, "Heb., digged." See C.'s own Commentary, in loco, with Mr. Anderson's note. Calvin Translation Society's edition, [16]vol. 2, p. 99.

[176] "La grace de reconcilier." -- Fr.

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Eighth 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

"The Prophets of God Helping Them"
Close by the Israelites who had set themselves to the task of rebuilding the temple, dwelt the Samaritans, a mixed race that had sprung up through the intermarriage of heathen colonists from the provinces of Assyria with the remnant of the ten tribes which had been left in Samaria and Galilee. In later years the Samaritans claimed to worship the true God, but in heart and practice they were idolaters. It is true, they held that their idols were but to remind them of the living God, the Ruler of the …
Ellen Gould White—The Story of Prophets and Kings

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