Dec 6, 1991

Exodus 29

This chapter, like the previous chapters, is given to Moses while he is on the mountain. Moses does not come down until chapter 32 when the Lord sends him down to deal with the making of the calf. The Lord is instructing him, then he will go among the people and carry the instructions out. Herein we have the instructions for "carnal ordinances" which typify Christ (therefore, the great detail), Heb 9:10 [Which stood] only in meats and drinks, and divers washings, and carnal ordinances, imposed [on them] until the time of reformation. Moses will put them in effect when he comes down again to the people.

First, this chapter deals with the Aaronic priesthood and the alter as the Lord sets apart, consecrates or hollows, Aaron, his sons and the alter itself.

A) Aaron's consecration to holiness must be accomplished before he can make any kind of intercession for the people. The OT high priest's sin problem had to be solved before he could make intercession for the people. Heb 9 compares Christ and the OT high priest.

B) Moses made intercession for the people in ch 24 before the Aaronic priesthood of intercession was established. This shows us the tremendous place which Moses held in God's eternal plan. I believe that what Moses did in chapter 24 shows us that he was the greatest man in God's plan other than the Lord Jesus Christ Himself. Thus, Moses was greater than Paul because Paul was not a mediator between God and man; but Paul would be second only to Moses.

Second, the dressing of Aaron and his sons; Moses is the one who dresses them. Moses is the one who acts as God; God ordained the office of high priest, and Moses is the one who acts as God on earth here to institute the office.

A) Christ was not an high priest after the order of Aaron, and thus Christ was not ordained by Moses. Aaron's priesthood speaks primarily of the priesthood of the believer, although there are some obvious connections between Aaron and Christ. But Aaron's priesthood was done away with by Christ confirming that he spoke primarily of the believer.

Hebrews chapter 7 makes this fact very clear. Hence, Christ is above any kind of human order or institution. The author of Hebrews is arguing: 1) because Christ is a priest after the order of Melchisedec, Aaron and his priestly tribe paid homage to Melchisedec through Abraham. In other words, Christ's priesthood is a supernatural, divine priesthood and totally apart from and above even the Hebrew race (which all paid homage to Christ through Abraham). 2) that perfection was never by the levitical priesthood, or Christ would not have been needed, He. 7:11.

Thus, the whole book of Hebrews is basically found in this one chapter of Exodus, but we will not cover it in that much detail.

B) The fact that Aaron and his sons had to be prepared for the priest's office shows us that there is none righteous, no not one; everyone is a born sinner and must believe on the Lord Jesus Christ, and thou shalt be saved. Even with the garments upon Aaron, he still had to be consecrated to the Lord; his sons born into his family still had to be consecrated for their office.

Not one person, no matter their station in life or in the kingdom of God, no matter their station by birth, is clean enough to stand before the Lord. All need the washing of water, the garments of Christ's righteousness and the cleansing of the blood. Of course, this speaks strongly against any kind of salvation apart from individual faith in the finished work of Christ. Furthermore, no one can exercise that faith for us; it must be exercised personally by the individual.

[I received a note from someone, 1/12/93, who I sent a salvation booklet to complementing me on the book. He also sent some material which he publishes. One particular sheet he had titled, THE PLAN OF SALVATION. There was a paragraph in it which caught my attention. "'BEING SAVED'- at such and such a point in one's life is somewhat inaccurate, from God's point of view, that person has always been justified )Rom 8:33). and the events in the person's life associated with his receiving faith in the Lord Jesus are simply the manifestation of his election. It would be more exact, therefore if we said that a person 'WAS CALLED TO SALVATION AT SOME POINT IN HIS LIFE.' JUDE 1 'Jude, the servant of Jesus Christ , and brother of James, to them that are sanctified by God (\ETERNAL ELECTION), and preserved in Jesus Christ (PREVENIENT GRACE, PRESERVATION PRIOR TO QUICKENING), and called (HOUR OF SALVATION).'" This is about the best that I have seen the whole thing said.]

Third, thus, neither Aaron nor his sons could hollow themselves. Moses, as God's representative upon earth, had to hollow them. Furthermore, the choice of who would be hollowed for God's service was not Moses' or Aaron's. The choice and work of sanctification was totally and completely of the Lord.

A) The Lord God is holy and man must be holy before he can stand before the holy God. But man cannot provide his own holiness, so the Lord provides it for him. Furthermore, not only must man be holy, but the alter and all instruments of service to the Holy God must also be holy. Again, everything speaks of Christ and His holiness applied to His covenant-people.

This fact also shows us God's sovereign grace and election at work. Only He chooses, elects, who will serve Him as priests and kings, Rev 1:6; 5:10.

Fourth, the obvious picture here is the call to a holy priesthood which is given to every believer in Christ, 1Pe 2:5 Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. 1Pe 2:9 But ye [are] a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light:

TWOT (pg 787) points out "The separation of men from what defiles ceremonially is but typical of the holiness that is spiritual and ethical 1 Pet 1:16; Lev 19:1; 20:7, &c... 'Man was made in the image of God and capable of reflecting the Divine likeness. And as God reveals himself as ethically holy, he calls men to a holiness resembling his own (ISBE, Holiness).'"

Fifth, we have here a special ceremony for Aaron and his sons. The offerings and sacrifices will be basically the same as given here for the priests for the people in general, but this first instruction revolves around the office of the high priest. God deals with the high priest and the priesthood first and specifically.

A) With increased authority and honour comes increased responsibility. The great authority which was attached to the office of the priesthood had with it far greater responsibility than the average person had. This increased responsibility is shown by giving to it special attention. The high priest must fulfill holiness before he can be of aid to the people. Our Great High Priest is intrinsically holy.

Sixth, it is important to see the purpose of what is about to take place: to hollow them.., v. 1. Who? Those who will minister in the priest's office: Aaron and his sons.

They would have to go through an extensive ritual before they could fulfill their ministry before the Lord. A) they would be presented before the Lord at the tabernacle. B) they would be washed with water. C) they would have their priest's garments placed upon them. D) only then could the mixture of blood and water be sprinkled upon them. Observe that they could not receive the sprinkling or anointing of holiness and consecration until they were clothed in the priest's garments. Thus, the order of what takes place here is very significant.

They could neither stand before the Lord God for service, worship nor sacrifice without going through the ritual of holiness contained in this chapter. Nor can any man stand before the Holy God of the Universe without going through what is contained in this chapter in Christ, Heb 9:9-11.

TWOT makes this statement:

Inherent within the redemptive work of God is the promise of the ultimate manifestation of God's holiness in the glorification of his people and the deliverance of the creation from the imperfections resulting from the edenic curse (Rom 8:18-23). (See Hab 1:12 note in On Line Bible.)

Thus, the work of Christ as the redeemer priest has provided the means of removing the edenic curse from all creation. When and how will this be accomplished? Only the Lord knows the details.

Now the order in which Moses proceeds in consecrating the priests and the alter.

We will use Lev 8 for our text because it shows us the proper understanding of what is given on the mount in Ex 29. Besides, Lev 8 and Ex 29 correspond almost word for word and verse by verse. Note that the command of God as given to Moses in Ex 29 is followed very minutely in Lev, showing us the importance of following every word which proceeds out of the mouth of the Lord in the most minute detail to the very best of our ability.

I) Lev 8: 1-3, preparation for the consecration. Everything is gathered together, including the entire congregation.

A) This is not a secret cultic ritual, but it is before everyone. Notice that the only thing in the service of Christ which is to be done in secret is the giving of alms, prayer and fasting. Everything else is to be open and above board. This would speak against any kind of secret "discipleship" of the Lord and secret societies.

1. Things to be done in secret: Mt 6:4, 6, 18; Gospel not secret, Jn 18:20, Acts 26:26; shame to even speak of things done in secret, Eph. 5:12; Lord's rebuke for emphasizing the secret things of Satan, Rev. 2:13.)

B) The entire congregation was to know about Aaron and his sons. Their calling and commitment were both a well known public fact. The priesthood of the believer is to be a public: a priesthood of public holiness and service to the Lord God. The word of God never justifies secret disciples, Mat 10:32.

II) vs. 4, 5, those to be consecrated, Aaron and his sons, are brought to the door of the tabernacle of the congregation, and Moses tells all present that he is doing this at the Lord's command.

A) Would the people think that Moses was showing favoritism by anointing his brother and nephews into this most powerful office in Israel?

B) The people needed to respect the office of the priesthood because it was ordained by God. No doubt Moses' actions here would be contrasted to cultic priesthood.

III) v. 6, Aaron and his sons are all washed with water. This would be a ceremonial washing with the water from the brazen laver, Ex 30:18.

A) The NT abounds with references to this ceremonial washing:

Mat 15:2, Pharisees condemn disciples for not washing; Christ defends them against the Pharisees' meaningless washing.
John 13, 3-10, the Lord washed His disciple's feet.
1 Cor 6:11, we are washed from our sins so that we might stand before God as priests of the Most High God.
Eph 5:26, compares the word of God with the water of washing.
Heb 9:9-14, Christ replaced this and other carnal washing.
Rev 1:5, 6, the carnal washing represented the blood of Christ which washes away sin.

Aaron, even though he was chosen to the high priest, would have died before the Lord if he had not had this washing, Ex 30:19-21. Obviously, man today will die before the Lord if they have not this spiritual washing in the blood of Christ. Mat 15:2; Mk 7:3; Lk 7:38, all record the incident between Christ and the Pharisees who held to the necessity of carnal washings for cleanliness. Christ clearly told them that the carnal washing meant nothing in their relationship with the Heavenly Father without the washing of regeneration of the heart.

IV) vs. 7-9, Aaron is clothed, but his sons are not yet even though they are being consecrated at this point also.

A) Lev 16:2-13, every article of clothing had to be upon the high priest when he ministered before the Lord, that he die not. He could not enter into the presence or service of the Lord if anything of his garments was missing.

2Co 5:3 If so be that being clothed we shall not be found naked.
1Pe 5:5 Likewise, ye younger, submit yourselves unto the elder. Yea, all [of you] be subject one to another, and be clothed with humility: for God resisteth the proud, and giveth grace to the humble.

Aaron represents the "Priesthood of the Believer" because Christ's priesthood was not after the priesthood of Aaron; thus, his clothing is represented in the NT in Eph 6: Eph 6:11 Put on the whole armour of God, that ye may be able to stand against the wiles of the devil. Eph 6:13 Wherefore take unto you the whole armour of God, that ye may be able to withstand in the evil day, and having done all, to stand.

Keil says of Lev 8:7-9:

This investiture, regarded as the putting on of an important official dress, was a symbol of his endowment with the character required for the discharge of his duties of his office, the official costume being the outward sigh of installation in the office which he was to fill.

Certainly, Aaron's priesthood had in it a reflection of Christ, and many things about Aaron's priesthood can be connected with Christ's priesthood, but primarily, Aaron's priesthood is seen in the believer.


First, Christ was a High Priest forever after the order of Melchisedec, Heb 7.

Second, the believer must be clothed by the Spirit, endowed "with the character required for the discharge of his duties of his office" before he can serve God acceptability.

Third, Moses clothed Aaron, Aaron did not dress himself this first time, Lev 8:7. There can be two things implied here: 1) Moses was to Aaron God. Thus, it is the Lord clothing Aaron. I am inclined to go with this understanding, but we cannot ignore 2), Moses represented also the law of God. I am not saying that we can enter into the presence of God with the righteousness of the law: we cannot. We must be clothed with the righteousness provided by the Lord. But we must not overlook the fact that the law is the means of holiness for the child of God.

Fourth, notice that clothed in the garments provided for us does not guarantee a problem free life, Zec 3:1 And he shewed me Joshua the high priest standing before the angel of the LORD, and Satan standing at his right hand to resist him.

B) Lev 8:13, Aaron's sons were also clothed, but not as was Aaron. We as priests and kings to the most high God are also clothed, but not as is the Great High Priest, Christ the King (if we want to view Aaron's priesthood this way, rather than in the light of the priesthood of the believer). Cf. Rev 3:18, &c.

V) Lev 8:10-12, the anointing. (We will look at the oil and its significance shortly.)

A) I think it is important to note that the high priest had to be washed and clothed first before anything could be anointed. Then after he is completely clothed, the anointing takes place. Note the order of anointing: 1) the tabernacle and all therein. 2) the alter and all his vessels (upon the alter seven times... the number of perfection). 3) the laver and his foot. 4) Aaron. The tabernacle represented Christ; the alter represented Christ (Ex 27 uses a personal pronoun to refer to the altar as it does here); the laver is referred to in the same terms as the altar, Ex 30:28, referring to Christ; then Aaron.

The laver: The command to make the laver is in Exo 30:17-21. The laver is spoken of in the personal sense; thus, it speaks of Christ and the spiritual washing which is done by and in Him. Its location was between the tabernacle of the congregation and the altar. It was to hold water for Aaron and his sons to wash their hands and feet thereat. If they bypassed this washing with water from the laver and went ahead in their ministry, they would die.

Note that it was not to take a bath in; rather, it spoke of a ceremonial cleansing. Therefore, the brass laver spoke the washing away of sin through the blood of Christ, the Spirit of God and the water of the word. Without the washing of regeneration, no man can minister to the Lord as the Lord's priest, nor can he avoid God's judgment against his sin. Cf. Tit 3:5 Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost; Obviously, no matter how holy of a life Aaron and his sons lived, they would die if they did not wash in this water. Furthermore, any sacrifice they offered would be rejected without first washing in the water from the laver. (Notice that this fact alone would strongly imply that Aaron's priesthood can have very little, if anything at all, to do with the priesthood of Christ.)

(I am reminded of Peter's words in Jn 13:8-10, when he wanted the Lord to wash him all over, and the Lord told him that he only needed one bath. From the time of the initial washing, one needed only a daily cleansing.)

The books of the law refer to the laver 10 times. Note the NT significance:

Brass (laver) speaks of judgment, Rev 1:15, And his feet like unto fine brass, as if they burned in a furnace; and his voice as the sound of many waters. The feet of Christ will tread out the winepress in judgment against His enemies (primarily fulfilled in 70 AD), for all things are under His feet, Heb 2:8. [Re 19:15 And out of his mouth goeth a sharp sword, that with it he should smite the nations: and he shall rule them with a rod of iron: and he treadeth the winepress of the fierceness and wrath of Almighty God.]

Therefore, the anointing of the foot of the brass laver (Ex 40:11; Lev 8:11) speaks of the judgment of God and death against sins which are not washed in the water of the Word, Spirit and the blood of Christ.

Lev 8:23, Aaron's right toe on his right foot is also anointed, but this anointing is with the blood of consecration. Therefore, Aaron's anointing speaks of a consecrated walk; whereas, the anointing of the foot of the laver with oil speaks of God's holy judgment against sin.

The tabernacle, altar and laver were anointed before Aaron's anointment (even though he was already clothed), for they all spoke of the person of Christ: Heb 1:9 Thou hast loved righteousness, and hated iniquity; therefore God, [even] thy God, hath anointed thee with the oil of gladness above thy fellows.

Observe: Christ was a high priest forever after the order of Melchisedec, He 6:20, Whither the forerunner is for us entered, [even] Jesus, made an high priest for ever after the order of Melchisedec. He 1:9 reads as though Christ was not anointed until after He became a man among men.

B) Lev 8:12 & Exo 29:7, Aaron is anointed. In Lev 8:10-12, we see that the tabernacle and all that was therein was also anointed at this time, showing us that both the sprinkling of Aaron and the sprinkling of the tabernacle had the same basic meaning.

C) Oil.. Although the oil is not given until Ex 30:22, we will go ahead and look at it.

Ex 30:22-38, gives the formula and use for the oil. The oil was a mixture of fine spices and olive oil. It was an holy oil which could only be used for anointing specific objects and persons.

1. It was costly, pure and sweet to the smell.
2. It was holy; therefore, all that it was sprinkled or poured on was also holy. In fact, anything that touched what it was placed on was holy, 29.

[There are two words holy in v. 29. The first one speaks of holiness like God, #6944 qodesh {ko'-desh} from 6942; TWOT - 1990a; n m 1) apartness, holiness, sacredness, separateness 1a) apartness, sacredness, holiness 1a1) of God 1a2) of places 1a3) of things 1b) set-apartness, separateness. The second word holy 6942 qadash {kaw-dash'} a primitive root; TWOT - 1990; v 1) to consecrate, sanctify, prepare, dedicate, be hallowed, be holy, be sanctified, be separate, and is not really used when speaking about the Lord's holiness. A third word for holy is #0918, qadowsh {kaw-doshe'} or qadosh {kaw-doshe'} from 6942; TWOT - 1990b; adj 1) sacred, holy, Holy One, saint, set apart. Note that 06918 is the word for holiness referred to in I Pet 1:16, "Be ye holy for I am holy..." See note under NT #40.]

3. The oil could not be used indiscriminately; it could only be placed upon the objects or persons which the Lord designated. Man could neither chose how to make it nor who or what to place it upon. Any who did either were to be cut of from the people.

a) This holy anointing oil could only be used on the high priest, Aaron and his sons after him, Lev 21:10.

b) This holy anointing oil was used upon the head of God's chosen king, Ps 89:20 I have found David my servant; with my holy oil have I anointed him:

4. Lev 8:12, &c, the oil obviously speaks of the Holy Spirit of God upon the individual for service to God. The Spirit enables one to know and do the will of God at all times. The Spirit though, only works at the Lord's discretion and in conjunction with the word of God in revealing the will of God. (See my Jan or feb 93 mailing on filled with the spirit. It is from Exo 28.)

a) The anointing of Aaron at this point consisted of pouring a good amount of the holy oil upon him, Ex 29:7, [Ps 133:1, 2, A Song of degrees of David. Behold, how good and how pleasant [it is] for brethren to dwell together in unity! [It is] like the precious ointment upon the head, that ran down upon the beard, [even] Aaron's beard: that went down to the skirts of his garments;].

Thus, the pouring of the oil upon Aaron only spoke of the anointing of Christ fully by the spirit: God's Spirit was poured out without measure upon the Lord (and Him only. No mortal could survive such an outpouring). He was given the Spirit without measure, Jo 3:34 For he whom God hath sent speaketh the words of God: for God giveth not the Spirit by measure [unto him]. But those other than the high priest were only sprinkled with the oil.

[Ac 10:45 And they of the circumcision which believed were astonished, as many as came with Peter, because that on the Gentiles also was poured out the gift of the Holy Ghost.]

Note that Aaron was anointed after his high priestly garments were placed upon him, after the tabernacle and all that pertained to the worship of God in the tabernacle, and before the three sacrifices of Exo 29:7-20. The anointing of his sons takes place after their garments were placed upon them and after the sacrifices. Ex 29:21; Lev 8:30, the sons anointing was by sprinkling of the anointing oil and blood which was upon the altar sprinkled it upon Aaron, his garments, upon his sons, and upon their garments, and thus Aaron had the oil placed upon him again, only this time it was mixed with the blood). Thus, the oil was poured out without mixture upon Aaron, but it was mixed with blood upon his sons and Aaron with his sons.

The blood upon the altar which with the oil of the Spirit was mixed was from the first sacrifice whose blood had been poured at the bottom of the altar, Lev 8:15; Ex 29:12. This was a sin offering in place of the sinner, Ex 29:10.


5. the oil could only be used after the garments were upon the individual. The garments speak of the righteousness of Christ. The natural man, naked before God, would be consumed by the holy oil (Ex 30:25) of the Spirit.

6. The Spirit was poured out without measure (mixture) upon our Great High Priest, and there was no need to have the blood of the sacrifice with it, for He had no sin.

7. On the other hand, Aaron's sons would be a type of us, God's sons; we cannot have the Spirit without measure (mixture) or we would be consumed. Furthermore, we must have the blood of the sacrifice with the oil of the Spirit. (Cf. we are the sons of God: Jn 1:12; Ro 8:14, 19; Gal 4:6; Ph 2:15; He 12:7 [Aaron's sons were chastened, killed]; 1 Jn 3:1, 2)

New Testament use

5 times in the NT the word anointed is used: <5548> 5548 chrio {khree'-o} probably akin to 5530 through the idea of contact; TDNT - 9:483,1322; vb AV - anoint (5) 1) to anoint 1a) consecrating Jesus to the Messianic office, and furnishing him with the necessary powers for its administration 1b) enduing Christians with the gifts of the Holy Spirit

The holy oil upon the Son: It is of no little significance that the principle spice in the holy oil is pure myrrh. Murrh was one of the very costly gifts presented to Christ as His birth.

Isa 61:1 The Spirit of the Lord GOD [is] upon me; because the LORD hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to [them that are] bound;

Lu 4:18 The Spirit of the Lord [is] upon me, because he hath anointed me to preach the gospel to the poor; he hath sent me to heal the brokenhearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised,

Ac 4:27 For of a truth against thy holy child Jesus, whom thou hast anointed, both Herod, and Pontius Pilate, with the Gentiles, and the people of Israel, were gathered together,

Ac 10:38 How God anointed Jesus of Nazareth with the Holy Ghost and with power: who went about doing good, and healing all that were oppressed of the devil; for God was with him.

The anointing of the Spirit upon the Lord Jesus was for the specific purpose of power to preach the word and do the will of God the Father.

The holy oil upon man:

2Co 1:21, 22 Now he which stablisheth us with you in Christ, and hath anointed us, [is] God; Who hath also sealed us, and given the earnest of the Spirit in our hearts.

The believer is also anointed with power from on high for the same reason as was Christ: to enable them know and do the will of the Father, Lu 24:49 And, behold, I send the promise of my Father upon you: but tarry ye in the city of Jerusalem, until ye be endued with power from on high. The believer's anointing, though, is mixed with the blood of the sin offering.

Heb 1:9 Thou hast loved righteousness, and hated iniquity; therefore God, [even] thy God, hath anointed thee with the oil of gladness above thy fellows. Obviously, Aaron's special anointing prefigured Christ's anointing above all others in the priesthood.

Only twice in the NT is the other word anointing used, and it is specifically for the service of the Lord and King: <5545> 5545 chrisma {khris'-mah} from 5548; TDNT -9:483,1322; n n AV - anointing (2) - unction (1) [3] 1) anything smeared on, unguent, ointment, usually prepared by the Hebrews from oil and aromatic herbs. Anointing was the inaugural ceremony for priests

1Jo 2:20 But ye have an unction from the Holy One, and ye know all things.

1Jo 2:27 But the anointing which ye have received of him abideth in you, and ye need not that any man teach you: but as the same anointing teacheth you of all things, and is truth, and is no lie, and even as it hath taught you, ye shall abide in him.

Notice that this anointing is for study of Scriptures. It takes a special and specific anointing of God's Spirit to understand and know His will and do it, 1 Cor 2:13-15.

The tabernacle and everything pertaining to the tabernacle which spoke of the person of Christ were anointed with the holy oil, without mixture. It could not be used for any other purpose.
The high priest, Aaron, because his office spoke specifically of the work of Christ, was anointed with the oil without mixture.
The sons of the high priest were also anointed for the service of the tabernacle, but upon them it was mixed.
The king whom God chose, David, had the anointing oil placed upon him without mixture, for he too spoke of the person of Christ as did Aaron, the high priest.

Thus, Christ, our Great High Priest and King, was anointed by God for the work (will) of God which He had to do; He was given the Spirit without measure, Jo 3:34 For he whom God hath sent speaketh the words of God: for God giveth not the Spirit by measure [unto him].

Furthermore, all of those who are called into His service, as was Aaron's sons, are also anointed with the oil of the Spirit that they might serve God. But their anointing must be mixed with the blood of the sin offering.

6) The Anointing... Sprinkle... of the Old Testament

Le 8:10-12: 10 And Moses took the anointing <4888> oil, and anointed <04886> the tabernacle and all that [was] therein, and sanctified them. 11 And he sprinkled <05137> thereof upon the altar seven times, and anointed <04886> the altar and all his vessels, both the laver and his foot <03653>, to sanctify them. 12 And he poured <03332> of the anointing <04888> oil upon Aaron's head, and anointed <04886> him, to sanctify him.

anointing... 4886 mashach {maw-shakh'} a primitive root; TWOT - 1255; v 1) to smear, anoint, spread a liquid.

sprinkle... 5137 nazah {naw-zaw'} a primitive root; TWOT - 1335,1336; v 1) to spurt, spatter, sprinkle.

poured... 3332 yatsaq {yaw-tsak'} a primitive root; TWOT - 897; v 1) to pour, flow, cast, pour out.

It should be observed at this point that the sprinklings of Lev 8:11 had nothing whatsoever to do with NT baptism (whether mode or meaning). Lev 8:10-12 was a sprinkling of consecration and sanctification to the Lord. The NT is extremely clear concerning the sprinkling which Moses did here in Lev 8: both the washing of the priest and the sprinkling of the oil, blood and water is fulfilled in a spiritual since with the blood of Christ:

sprinkle, #4472, AV - sprinkle - the word is only used 4 times in NT; it means: to sprinkle; to cleanse by sprinkling, hence to purify, cleanse. Every time it is used, it has nothing to do with water. Therefore, it is clear that the NT meaning of this rite of sprinkling Aaron, his sons and all that pertained to the tabernacle looked froward to the spiritual sprinkling of the blood of Christ on the heart of the believer by the Holy Spirit when they would exercise faith in His shed blood.

Heb 9:13, 14 For if the blood of bulls and of goats, and the ashes of an heifer sprinkling the unclean, sanctifieth to the purifying of the flesh: How much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your conscience from dead works to serve the living God?

Heb 9:19-21, For when Moses had spoken every precept to all the people according to the law, he took the blood of calves and of goats, with water, and scarlet wool, and hyssop, and sprinkled both the book, and all the people, Moreover he sprinkled with blood both the tabernacle, and all the vessels of the ministry. Let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water.

A couple more points from Lev 8 before we return to Exodus 29:

7) "The notion that even vessels, and in fact inanimate things in general, can be endowed with divine and spiritual powers, was very widely spread in antiquity... [the anointing of such] contains more truth than some modern views of the universe, which refuse to admit that any influence is exerted by the divine Spirit except upon animated beings, and thus leave a hopeless abyss between spirit and matter." Keil, Lev. 11.

Thus, by the Lord commanding Moses to anoint inanimate things, the Lord indicates that there is a connection between inanimate things and the Spirit of God. What that connection is, I would not venture to speculate.

8) Lev 8:13, the sons:

A) their priest's garments could not be placed upon them until after the high priest was clothed and anointed, showing us that the elect could not be clothed until their High Priest was clothed.

B) their heads were covered. The first thing that comes to my mind is the necessity of protecting our mind with the covering which is provided by the Lord, the word of God.

C) they were not yet anointed with the oil. The sacrifices had to be made and the sin problem had to be taken care of before the oil could be applied to the sons.

as the Lord commanded Moses. This phrase is used six times in Lev ch 8 alone. Thus, Moses is very carefully carrying out the command-word of God.
Now back to Exodus 29:

Exo 29:9. The words consecrate, sanctify and hollow in this passage are quite confusing at times. I will deal a little with them, but I am unable to go into depth as much as I would like in order to sort out the meanings and applications properly. We will only be able to give some surface meanings and applications.)

V. 9, consecrate: it has a strange meaning in this particular verse. There are several other places that the Open Bible program does not list Strongs number for it. Strong gives these numbers for the one word as found in Ex 28:41; 29:9, 29, 33, 35; 32:29; Lev 8:33; 16:32; 21;10; Nu 3:3; Ju 17:5, 12; 1 Kg 13:13; 1 Ch 29:5; 2 Ch 13:9; Ez 43:26:--4390, 3027. TWOT gives this def for 3027: "Consecration was depicted by the idion "fill the hands." Some suggest that the sense of filling means the hands were full and had no time for other business, though others think that "filling" was with a sacrificial portion since this phrase was predominately used in the commissioning of priests." I would lean toward the second understanding because it fits better with the NT application.

Therefore, the context of consecrate will need to be checked in the above passages. An interesting use of the word is in Jd 17:15 where Micah consecrated the Levite... in other words, he filled the Levite's hands rather than setting him aside for the Lord's work (he could not set him aside for the Lord's work because he himself was in sin). (TWOT # 844.) My Bible places "fill hand of" in the marg for consecrate which is probably closer to the meaning of this particular word. The Open Bible program does list meanings for 03027. But this is the only place consecrate has such a meaning in this chapter.


The significance of consecrate in v. 9 is readily apparent. Even though Aaron and his sons were going to minister to the Lord, they had nothing to do so with. All they had to minister to the Lore with were unclean bodies which had to be washed with water, clothed with provided garments and then something placed in their hands to offer to the Lord. Everything had to be supplied to them.

Does not Paul tell us the same thing today? All we have is an unclean body to be offered to the Lord for His service. He must provide everything needed for His service, 1 Cor 4:7, For who maketh thee to differ from another? and what hast thou that thou didst not receive? now if thou didst receive it, why dost thou glory, as if thou hadst not received it?

Sanctified.. Hollow <06942>: In Lev 8:10, Exodus 29:1 & 21 [hollow], 27 [the offering set apart for the priest's personal use], 33, 37, 44 [twice]; 30:29; 31:13; 40:10, 11; Lev 8:11, 12, 15, 30, &c, we have the word sanctified. This word means more what we would think of as consecrate, <All the words, sanctify, are this number, but this number includes many other words.> qadash {kaw-dash'} a primitive root; TWOT - 1990; v 1) to consecrate, sanctify, prepare, dedicate, be hallowed, be holy, be sanctified, be separate] Sanctified is different than the word consecrate used in Ex 29:9, and the first born [Ex 13:2], the entire congregation [Ex 19:10], Aaron, his sons, the tabernacle and all therein, and the alter and all its vessels were sanctified. Evidently, what we have is this word sanctified used to describe anything set aside for a specific purpose.

Deut 22:9, the field is defiled by not planting it as God requires.
2 Sam 11:4, Bath was purified from her uncleanness when David took her.
Isa 66:17, the people sanctified themselves to do abominable things.

Now we come to the offerings and sacrifices. The ones listed here in Exodus were for the priests. The sin problem had to first be taken care of for the priests before they could be of any assistance to the people. Lev chapter 6 & 7 contains the "special rules for the priests, with reference to their duties in connection with the different sacrifices, and the portions they were to receive... Keil 270.

There are three sacrifices listed here, showing us that the work of Christ is so complete that no one sacrifice can typify His work completely.

Exo 29:10-26.

Vs. 8, 9, the sons are clothed (Lev 8:13) but not anointed yet. Aaron and all the tabernacle is anointed, the sons are clothed, the offerings are made after Aaron and the sons place their hands upon them (Lev 8:14, 18, 22) and then Aaron and his sons were anointed, Lev 8:30. With Aaron again being anointed, we see that the anointing in Lev 30 was not the same as the one upon Aaron alone in Lev 8:12. The second one was after the offerings, so it represents the anointing of the believer for the service of the Lord.

As we have already pointed out, the high priest in Israel was the most perfect picture of the high priestly function of Christ. We are all priests and kings to our God, but we could not be made so anointed until after Christ received His office of our Great High Priest.

Re 1:6 And hath made us kings and priests unto God and his Father; to him [be] glory and dominion for ever and ever. Amen.
Re 5:10 And hast made us unto our God kings and priests: and we shall reign on the earth.

Lu 7:38 And stood at his feet behind [him] weeping, and began to wash his feet with tears, and did wipe [them] with the hairs of her head, and kissed his feet, and anointed [them] with the ointment. Lu 7:46 My head with oil thou didst not anoint: but this woman hath anointed my feet with ointment. Interesting! This woman is the only one who anointed Christ while He was here on this earth.

Aaron is made the mediator between God (Moses, in this case) and man. After Aaron's and Moses' death, Aaron's sons will replace him and interceded directly with the Lord for the people. Thus, in NT words, Aaron and his sons were made high priests for intercession for the people by carnal commandment, Heb 7:16 Who is made, not after the law of a carnal commandment, but after the power of an endless life. Aaron would die, his sons would die, but Christ's priesthood was everlasting. Although I believe that we should note that Christ's priesthood was not after Aaron. The priesthood of the believer would replace Aaron's priesthood.

The three animal sacrifices, vs. 10-14, vs. 15-18 & vs. 19-26.

Note these common features with all three offerings.

1) vs. 10, 15, 19, Aaron and his sons had to place their hands upon the head of the live animals. Geneva: "Signifying that the sacrifice was also offered for them, and that they did approve it."

2) in both passages, Lev 8 and Exo 29, the emphasis is on the fact that the sacrificial animal had to be a mature male, ie. bullock and ram. Other sacrifices than these three could include immature (but over 8 days old) male or female.

3) they were all slain and their blood used for a specific purpose. Slay, kill.. Same number for both words and the word is also used concerning the passover lamb, #7819.

4) all three animals were treated as the Lord commanded Moses; each sacrifice in Lev 8 is concluded with as the Lord commanded Moses, vs. 17, 21, 29. In other words, Moses made the offerings for Aaron and his sons. The Lord provided the sacrifice for His people; the Lord made the sacrifice for His people. His people do not make it themselves.

5) in all three sacrifices, the Lord designated who was to lay their hands upon the sacrifices. Thus, the Lord decided whose sins were to be remitted or not. The choice was neither Moses' nor Aaron's.

6) all three sacrifices had their fat, caul, liver, and the two kidneys with the fat above them burned before the Lord. The first and last had these parts listed separate (vs. 13, 22), and the second did not list these parts, but they would have been burned when the whole ram was burned upon the altar, v. 18.

Now notice their unique features:

Vs. 10-14, the bullock. (Cf. Lev 8:14-17.)

1) this offering consists of a mature bullock, and it is continually called a bullock.

2) the bullock was killed before the Lord, by the door of the tabernacle.. Though not mentioned with the other two offerings, we can assume they also were killed before the Lord, by the door of the tabernacle.

3) the blood.. of this offering was smeared upon the horns of the altar by Moses with his finger, and the rest was poured out at the bottom of the altar. (Lev 8:14-17)

4) all the fat that covered the inwards, the caul above the liver, the two kidneys and the fat above them were all burned upon the altar.

5) all that remained of this offering was then taken outside of the camp and burned.

6) this offering is identified as a sin offering.


A) Of course by laying on of the hands, this bullock took upon itself (although it would be a him, thus himself) the sins of those who laid their hands upon it.

B) This sin offering prepictured Christ Who was slain from before the foundations of the world for the sins of His people, and His body was disposed of outside of the camp or city. Furthermore, His blood was poured out for the sins of his people, Heb 13:11-13, For the bodies of those beasts, whose blood is brought into the sanctuary by the high priest for sin, are burned without the camp. Wherefore Jesus also, that he might sanctify the people with his own blood, suffered without the gate. Let us go forth therefore unto him without the camp, bearing his reproach.

The unique features of the second offering, which is the first ram, vs. 15-18. (Cf. Lev 8:18-21.)

A bullock (and so called in the text) is offered for Aaron and his sons in the first offering, vs. 10-14. Note these unique features about the first ram and offering:

1) the blood of this ram was sprinkled round about upon the altar. The blood of the first offering was poured out and the blood of this second offering was sprinkled upon the altar. See Heb 9 and Christs blood.... (I thought through Heb 9 on Sunday afternoons, January 93. The teaching is included in The Covenant and in Infant Baptism.)

2) this sacrificial ram was cut into pieces, washed, all the pieces placed upon the altar and, unlike the bullock which was burned outside the camp, this ram was wholly burned upon the altar at the center of the camp.

3) this offering is called a sweet savour before the Lord.

4) furthermore, it is the only one called an offering made by fire unto the Lord.


A) Geneva explains this offering thusly: "savour of rest, which causeth the wrath of God to cease." The cross reference in my Bible gives Gen 8:21, which is the passage which came into my mind. Gen 8:20-22, And Noah builded an altar unto the LORD; and took of every clean beast, and of every clean fowl, and offered burnt offerings on the altar. And the LORD smelled a sweet savour; and the LORD said in his heart, I will not again curse the ground any more for man's sake; for the imagination of man's heart [is] evil from his youth; neither will I again smite any more every thing living, as I have done. While the earth remaineth, seedtime and harvest, and cold and heat, and summer and winter, and day and night shall not cease.

It is interesting to note that Ex 29:18 is the first time the term sweet savour is used sense Gen 8. It will be used several more times in this chapter alone in reference to other offerings. [The Lord saw Noah and said that man was a natural born sinner, so He would make provision for his sin. Now of course, that provision was made before the world began, but here we see its clearest presentation in a form which man can understand.]

Note that to me the smell of burning flesh is not a sweet savour, but a smelly mess. The Lord does not see things as we do, or rather, we do not see things as the Lord does.

Aaron's sins have been separated by the bullock. Now there can be a sweet savour before the Lord for him.

B) NT wrath:

John 3:36; Rom 1:18, (Rom 3:5, vengeance) Christ delivers His people from the wrath of God against their sin. Wrath, from 3713; TDNT - 5:382,716; n f AV - wrath (31) - anger (3) - vengeance (1) - indignation (1) [36] 1) anger, the natural disposition, temper, character; movement or agitation of the soul, impulse, desire, any violent emotion, but esp. anger; anger, wrath, indignation; anger exhibited in punishment, hence used for punishment itself: of punishments inflicted by magistrates

2 Cor 2:15, 16, For we are unto God a sweet savour of Christ, in them that are saved, and in them that perish: To the one [we are] the savour of death unto death; and to the other the savour of life unto life. And who [is] sufficient for these things? The offering of the ram for a sweet savour separates those who are under the wrath of God from those who are not.

Eph 5:2, And walk in love, as Christ also hath loved us, and hath given himself for us an offering and a sacrifice to God for a sweetsmelling savour.

1 Thes 1:9, 10, For they themselves shew of us what manner of entering in we had unto you, and how ye turned to God from idols to serve the living and true God; And to wait for his Son from heaven, whom he raised from the dead, [even] Jesus, which delivered us from the wrath to come.
1 Thes 5:9, 10 For God hath not appointed us to wrath, but to obtain salvation by our Lord Jesus Christ, Who died for us, that, whether we wake or sleep, we should live together with him.
Rev 14:9, 10, 11, And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive [his] mark in his forehead, or in his hand, The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb: And the smoke of their torment ascendeth up for ever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name.

Therefore, this offering speaks primarily of the provision for sin and deliverance from the eternal wrath of God against sin. It is not an offering which delivers from the vengeance of God this side of death against His disobedient unrepentant children, Heb 10 & 12. I believe that many Christians get the two wraths mixed up; they read the passages which promise deliverance from eternal wrath against sin, and mistake them for deliverance from God's wrath and vengeance against sin this side of death.

The Lord Jesus warned His people about His coming judgment against Jerusalem. They had a choice to remain in the city or flee from it. From what we know, they chose to obey and flee and thus all were speared, but if they had chosen to disregard the Lord's warning and, for whatever reason, remained in the city, they too would have experienced the wrath of God against the sinners in the city, but they would have missed His eternal wrath. Thus, salvation does not deliver from temporal wrath, faithful obedience does that. Salvation does deliver from eternal wrath.

Christ delivered us from the wrath to come, and now we are a sweet savour unto God. Thus, in Christ, as typified with the ram of Exo 29:18, we are a sweet savour to God the Father; those outside of Christ are not. Those in Christ are freed from the wrath to come; those not in Christ are exposed to the wrath to come.

C) this offering appeased the wrath of God against the sin of His people. But notice that this offering had to follow the previous offering of the sacrifice for sin; wrath could not be appeased until the price for sin is paid.

D) made by fire.. reminds me of 1 Pet 1:6-9, Wherein ye greatly rejoice, though now for a season, if need be, ye are in heaviness through manifold temptations: That the trial of your faith, being much more precious than of gold that perisheth, though it be tried with fire, might be found unto praise and honour and glory at the appearing of Jesus Christ: Whom having not seen, ye love; in whom, though now ye see [him] not, yet believing, ye rejoice with joy unspeakable and full of glory: Receiving the end of your faith, [even] the salvation of [your] souls.

The fire of trials which come our way are not very sweet to us, but they are to the Lord. When the fiery trials come, and they will, do we remain true to our profession in Christ? If so, it is a sweet savour unto the Father.

E) the blood of this sacrifice, like the next, was to be sprinkled around upon the altar. This sprinkling could have spoken of Christ's blood sprinkled upon the heavenly altar, but the primary sacrifice which did that was the passover and the sprinkling of its blood upon both the altar and the ark of the covenant.

F) this ram had to be washed at the brass laver. As we saw above, the brass laver spoke the washing away of sin through the blood of Christ, the Spirit of God and the water of the word.

This washing was obviously not to wash the dirt and blood from the ram, but it spoke of the sacrifice being perfectly clean, without spot, 1 Pet 1:9, But with the precious blood of Christ, as of a lamb without blemish and without spot:

G) this sacrifice was to be cut in pieces and burned. This would speak of violence against the sacrifice. This speaks of the violent wrath of God poured out upon the person of Christ our sacrifice. God's eternal wrath against our sins was placed upon Him in our place, Isa 53.

Thus, this sacrifice speaks of the deliverance from the eternal wrath of God through the sinless sacrifice of Christ which allows His people to be a sweet savour to Himself.

As an added note let me mention that I would suppose that the ram, first, was very docile when killed, and second was most certainly totally docile when cut into pieces. Christ, when He received the violent wrath of the Father against our sins, was totally docile.

The third offering, and the second ram.

Vs. 19-22, Lev 8:22-33.

Note its unique features:

1) the first two, the bullock and ram, are offerings, vs. 14, 18. This one is called a ram of consecration, v. 22. <4394> millu' {mil-loo'} from 4390; TWOT - 1195e; n m 1) setting, installation 1a) setting, stones for setting [Ex 25:7] 1b) installation (of priests). Thus, the specific purpose of this offering was to install Aaron and his sons into the office of the priesthood.

Moses was to consecrate Aaron and his sons back in v. 9, but that consecration filled their hands, or gave them something to minister before the Lord with.

2) consecration could not take place until the bullock and ram had been offered by Moses for Aaron and his sons, vs. 10-18. Thus, no person can consecrate himself to the Lord or can serve the Lord until the offerings are made in their place. In other words, one must be redeemed before they can be consecrated to the Lord. Neither their garments nor their birth could consecrate them to the Lord. Only the Lord through the sacrifice could consecrate them.

2) the blood was placed upon the tip of the right ear of Aaron and his sons, upon the thumb of their right hand, upon the great toe of their right foot and then sprinkled upon the altar round about. The tip of the right ear... he was to hear the word of God. The thumb of their right hand... they were to do what they heard from the Lord. The great toe of their right foot... they were to walk in the way of the Lord.

Right... identifies the might of the individual. The priests of the Lord were to hear, do and keep the law-word of God with all their might.

3) this ram was not burned as a sacrifice, but used for the wave offering.

NT application

Exo 29:21 (Lev 8:30), The NT is very clear on sanctification [0037 hagiazo {hag-ee-ad'-zo} from 40; TDNT - 1:88,14; vb AV - sanctify (26) - hallow (2) - be holy (1) [29] 1) to render or acknowledge, or to be venerable or hallow 2) to separate from profane things and dedicate to God, to consecrate 3) to purify.]

Ac 26:18 To open their eyes, [and] to turn [them] from darkness to light, and [from] the power of Satan unto God, that they may receive forgiveness of sins, and inheritance among them which are sanctified by faith that is in me.

Ro 15:16 That I should be the minister of Jesus Christ to the Gentiles, ministering the gospel of God, that the offering up of the Gentiles might be acceptable, being sanctified by the Holy Ghost.

Eph 5:26 That he might sanctify and cleanse it with the washing of water by the word,

1Th 5:23 And the very God of peace sanctify you wholly; and [I pray God] your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ.

Heb 9:13 For if the blood of bulls and of goats, and the ashes of an heifer sprinkling the unclean, sanctifieth to the purifying of the flesh:

Heb 10:10 By the which will we are sanctified through the offering of the body of Jesus Christ once [for all].

Heb 10:14 For by one offering he hath perfected for ever them that are sanctified.

Heb 13:12 Wherefore Jesus also, that he might sanctify the people with his own blood, suffered without the gate. (Note the similarity to the heifer which was burned outside the camp.)

Keil's comments on Lev 8:23-30 (which corresponds to this section in Exodus) are well worth considering:

Before sprinkling the blood upon the altar, Moses put some of it upon the tip of the right ear, upon the right thumb, and upon the tip of the right foot of Aaron and his sons. Thus he touched the extreme points, which represented the whole, of the ear, hand, and foot on the right, or more important and principal side: the ear, because the priest was always to harken to the word and commandment of God; the hand, because he was to discharge the priestly functions properly;' and the foot, because he was to walk correctly in the sanctuary. Through this manipulation of the three organs employed in the priestly service were placed, by means of their tips. en rapport with the sacrificial blood; whilst through the subsequent sprinkling of the blood upon the altar they were introduced symbolically within the sphere of the divine grace, by virtue of the sacrificial blood, which represented the soul as the principle of life, and covered it in the presence of the holiness of God, to be sanctified by that grace to the rendering of willing and righteous service to the Lord. The sanctification was at length completed by Moses' taking some of the anointing oil and some of the blood upon the altar, and sprinkling Aaron and his sons, and also their clothes; that is to say, by his sprinkling the persons themselves, as bearers of the priesthood, and their clothes, as the insignia of the priesthood, with a mixture of holy anointing oil and sacrificial blood taken from the altar (ver. 30). The blood taken from the altar shadowed forth the soul as united with God through the medium of the atonement, and filled with powers of grace. The holy anointing oil was a symbol of the Spirit of God. Consequently, through this sprinkling the priests were endowed, both soul and spirit, with the higher powers of the divine life. The sprinkling, however, was performed, not upon the persons alone, but also upon their official dress. For it had reference to the priests, not in their personal or individual relation to the Lord, but in their official position, and with regard to their official work in the congregation of the Lord. (p 340)

(my note before adding Keil) Thus, sanctification has nothing to do with any kind of outward carnal ordinance as with Aaron, &c, but it is totally a spiritual work accomplished by the Spirit upon the heart and life of the individual believer in Christ. The sprinkling of the blood and water upon Aaron and his sons after him spoke of their sanctification which prepared them for their service. The NT sprinkling of the heart of the believer/priest by the Spirit of God of the blood of our sacrifice, the Lord Jesus, clearly prepares and empowers the believers for service in all kinds of difficult circumstances.

I believe it is important that the sprinkling neither prepared the OT priests for Canaan nor for a life of ease. Rather, it clearly spoke of the grace and power of God equipping them to fulfill the responsibilities as priests to the Most High God. So too our sprinkling by the Spirit with blood of Christ upon the heart.

Hebrews 12:28, speaks of this sprinkling, Wherefore we receiving a kingdom which cannot be moved, let us have grace, whereby we may serve God acceptably with reverence and godly fear: (v. 28) For our God is a consuming fire. It is important to note where this verse 28 is placed in Hebrews chapter 12. It is attached on the tail of God's warning of the great shaking coming upon the earth which shakes the whole earth. This shaking is so terrible that everything which is not built upon hearing and doing the word of God will be thrown down and consumed by our God, v. 29. Thus, the grace of God is supplied to the heart of the believer that they may serve God acceptably with reverence and godly fear in the days of terrible shaking.

Godly fear... the location of this statement is important. It is in the days of the terrible shaking of v. 27. Thus, the "terrors" taking place around them as all of man made society collapse is not to cause the elect fear. They have the grace to remain true to and fearful of God and not man.

The blood of Christ is certainly for redemption (a secondary benefit), but primarily the blood is for empowered service to the KING. Note the context of Heb 12:27, 28. Hebrews 12 presents the fact that if one ignores or does not live up to what is expected of them as servants of God, they can full well expect the chastening hand of God, v. 7. Why is God so harsh against His people who fail to endure the suffering and shame which the ungodly can place upon them? Because they have been provided with sufficient grace through the blood of Christ to stand, v. 28.

(Personal note and illustration: I was in the PO, February 2, 1993, and I heard a woman complaining about her ill health. When someone ask her what was wrong, she said that she was suffering from burnout. She said that she was terribly depressed, and the doctors told her that she still exhausted from Christmas. The application is obvious: Christianity is absent from society and the result is the lack of grace, or God's power to live from day to day.)

Vs. 23-28, the wave offering.

1) from the third offering, which was the second ram, the fat, rump, fat over the inwards, the caul above the liver, the two kidneys, the fat upon the kidneys and the right shoulder were all to be taken with one loaf of bread, one cake of oiled bread, one wafer out of the basket of unleavened bread which was before the Lord in the tabernacle, and placed in Aaron's and his sons' hands (as commanded for their consecration in v. 9). They were to wave it all as a wave offering before the Lord. [Wave offering consisted in moving the offering toward heaven or shaking it to and fro, then taking it back to the person making the offering. Wave offering had nothing to do with waving the hands to the Lord as we hear about today.]

2) it all was to be received back from Aaron and his sons and burned as an offering before the Lord, except for the shoulder, v. 27. Note that the fat, kidneys and calu would not be eaten by man anyway.

3) v. 26, Moses was then to take the breast of the ram of Aaron's consecration (the third offering), wave it before the Lord and take it unto himself: it was his part and payment for his services: it was his to do with as he pleased. From now on, this part of the offering would belong to the high priest for his own personal use. Notice that the high priest here, Aaron, answers to Moses. God promised Moses that Aaron would answer to him when the Lord first called Moses, 4:16

4) v. 27, the wave offering would have been the one just made for Aaron and his sons from the third sacrifice, the ram of consecration. The shoulder of the heave offering from the ram of consecration is given to Aaron and his sons.

5) v. 28, the portion given to Aaron and his sons here by Moses was a law which was to be established forever: the priesthood was to receive the portion of the shoulder of all peace offerings made by the children of Israel. The high priest was to receive the breast of the rams which the priests were to offer for themselves.


1) Paul refers to the fact that the priesthood was given their support directly from the altar to establish the fact that the minister is to live by the offerings of God's people, 1 Cor 9:13.

2) the offerings are waved before the Lord before the priests get any of it for their support. Note:

First, this says that the people are giving to the Lord, not the priests.

Second, this says that the priests are receiving their supply from the Lord and not the people.

Third, this was a piece of meat given to the priests for their wellbeing. This simple fact alone disproves the contention of the vegetarians. If meat was not good for man, then the Lord would not have given it to His priests. But notice two things: 1) it was the best meat in the land, and consisted only of beef or mutton. 2) all the fat was removed and offered to the Lord. The problem with meat comes by eating the fat and the wrong kind of meat.

Fourth, there was no other means of support given to the priests; therefore, if the people were unfaithful in the giving to the Lord, the priests were hard pressed for support.

Fifth, if the priests (and levities) did not properly instruct the people in their duties in these offerings and sacrifices, the priests and levities would not have any income. They were dependant upon the godly results of their teaching, having no part in the inheritance of Canaan itself, Deut 14:29

There are some very significant facts about the tribe of Levi. Although these facts do not really have anything to do with Aaron and his son's consecration in Ex 29, I am going to peruse them anyway.

First, the tribe of Levi was not numbered among the 12 tribes in Numbers chapter 1, and Joseph was numbered twice, vs. 32, 34 (Joseph received a double inheritance, and he also received double responsibility). Levi was specifically excluded at the Lord's command. They were the teachers and caretakers, they were the Lord's representatives among his people. Thus, the Levities were not required to go to war as were the other tribes, but they could if they wanted to go to war.

Second, Levi was to provide "chaplains" for the army, Num 31:6. Levi had no inheritance in the land of Canaan; his inheritance was the Lord. The people had land; therefore, they was to fight for it.

Third, Levi's inheritance was to represent the Lord to the Lord's people, so his responsibility was to teach and train the people for warfare, Deut 20. It is important to see that all his efforts were to be directed toward serving the Lord and instructing the people. Notice the division in Deut 20: vs. 1-4, the priest encouraged the people in the Lord's sure promise of victory. Then the officers were to speak unto the people and give the fearful the opportunity to go home, v. 8. Only after the fearful are permitted to leave is the army then divided under captains for battle, v. 9. Thus, if the priest did not encourage the people properly in the assurance of their victory in the Lord, there would be no army left.

There are several obvious NT connections: the NT Levities' (pastor/teacher) primary responsibility is to train the people of God for battle against the enemy, Eph 4:11, 12. The Lord's army, the church of the Lord Jesus Christ, must be taught that they are more than conquerors through the One that loved them, Rom 8:37. (Whose fault is when the people of God flee in fear from the enemy of God?) The NT Levities' responsibility is not to go fight the battle, although they can participate if they want to, but to train God's people to fight the battle. There were 12 times as many solders as there were Levities; thus, there are not enough Levities to fight a victorious battle. But there are enough to train the army. Moreover, the officers of the people set the captains over the army, not the priests, Deut 20:9.
See mo file for the above.

Vs. 29, 30

Aaron's priesthood, of course, stopped with his death, so it had to be continued by his sons. But the sons could not and did not inherit their father's holiness; each had to be freshly anointed as he assumed the office. Holiness was on a personal level because two of Aaron's sons died before the Lord for assuming to much upon themselves.

Lev 8:31, 32. Ex 29:31-35. The meal.

As the newly consecrated priests were to eat unleavened bread seven days (see Ex xxix. 30 sqq. in connection with ver. 2), so also was Israel to do when thus celebrating its election to be the priestly nation. Oehler, p 349.

This meal was the concluding ceremony in the consecration of the priests. It consisted of the third sacrifice, or second ram, being boiled at the door of the tabernacle of the congregation. It was then eaten there with the unleavened bread from the basked of consecration. Any leftovers of the meat and bread was to be burned with fire.


This meal was very similar to the passover meal. The flesh eaten with unleavened bread, and the remaining portions burned with fire.

This meal concluded the installation process of the priesthood.

Certainly, it spoke of atonement of the priests, but it implies much more. Oehler points out that this priest's meal was similar to the celebration meal of Israel. Thus, this meal eaten before the Lord, celebrated their choosing as priests of the Lord. There is an obvious connection to the NT passover, the Lord's supper. Not only does it celebrate atonement, but it celebrates before the Lord His choosing of the elect as His new nation of priests.

Ex 29:35-37. Lev 8:33-36.

Even the alter itself had to be anointed, to sanctify it. Furthermore, it had to be atoned for before it was holy. This tells us that nothing is naturally holy in and of itself. Only the Lord is holy, and only those things which He dedicates unto Himself are holy.

Seven days... The consecration lasted seven days, and on each day the rite of consecration, in all its detail, was to be repeated. Of course, seven is the number of God's compleatness.

Abide day and night... "they were not to leave the sanctuary to attend to any earthly avocation whatever, but uninterruptedly to observe the charge of the Lord. Keil Of course they could leave for "necessities of nature."

One last thought here, v. 37. The altar had to be atoned for by the blood of the sacrifices because it was touched by the priests in their duty. This spoke of the natural "unholiness" or sin of the individual priest. He touched the altar, the altar was made "unholy." On the other hand, after the altar was sanctified, v. 36, whoever touched it was made holy. See also Ex 30:29; Mt 23:19; He 10:11.

The altar of Ex 29:37, is called him in 27:2, referring to Christ, our Altar. Who ever touches Christ is made holy, Mt 9:20 (the woman who touched Him) [Personal: Note the marvelous statement, Tit 3:5-7 Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost; Which he shed on us abundantly through Jesus Christ our Saviour; That being justified by his grace, we should be made heirs according to the hope of eternal life. Praise the Lord, holiness comes from Christ and not from myself.]

Vs. 38-46, because this duty of the priest was required daily as were his other duties in the tabernacle (shew-bread, trimming of the lamps, daily incense-offering), it is now connected with the previous duties.


In this offering we see the daily consecration of Israel's life to the Lord.

These daily offerings refer to the continual intercession of the Lord for His people, Heb 7:25.

The nation had been taken by God unto Himself as a nation of priests and kings. Now He makes provision to meet with them for daily communion, and for dwelling among them, vs. 43, 46

There are 5 I wills contained in vs 42-42, showing us that the work is all of God. The conclusion of the 5 I wills is v. 46, they shall know... This fact is extremely evident thought the whole of Scripture: it is all of God. He must work in fallen man to reveal Himself to fallen man.

[The question then might arise: why did God not keep Israel faithful to Himself if the work is all of Him? Is it not God's fault then that they fell away? Of course, the primary answer is that Israel had to fall away so that Christ and His church could replace all the things which foreshadowed Him and His church. And this is the exact question which arose after Christ. Paul addresses it in the book of Romans (though all the book addresses this issue, see esp ch 3, 9 & 11).]

Everything given here in these seemingly endless rites and rituals prepictured Christ, His work and His Church.