Exodus 29:1-46

Exodus 29. P (Exodus 29:21; Exodus 29:38 later). Consecration of the Priesthood (cf. Leviticus 8). The ritual of consecration is described at length. For the various sacrifices, see the appropriate sections of Leviticus 1-7*, which belong to an older stratum of P, and are presupposed throughout.

(i.) The materials for the sacrificial ceremonial include a bullock and two rams, bread of unleavened cakes, perforated cakes (perforations are still made in the Passover cakes), and large thin wafers, all unleavened, and to be brought in a basket (Exodus 29:1).

(ii.) All the priests to be consecrated must be bathed (Exodus 29:4): the defiling distractions of the world must be cleansed away,

( iii.) The investiture of the High Priest with the vestments of Exodus 29:28 follows: holy persons must have holy habits. Moses is to put upon Aaron the undertunic, the long robe, the ephod (whether skirt or waistcoat), and the pouch, fastening this to him with the band of the ephod, placing the turban on his head, and putting the holy diadem (a fresh word, meaning the blue band that held the golden plate in place) upon the turban (Exodus 29:5).

(iv.) The anointing comes next, the oil (Exodus 30:22 *) being poured upon the head, and none but Aaron receiving unction. Already in Zechariah 4:6 and its context oil is a symbol of the Spirit.

(v.) The investiture of the ordinary priests with their tunics, sashes, and caps is now described (Exodus 29:8 a); but the words Aaron and his sons after girdles (i.e. sashes) should be omitted, with LXX, as a gloss.

(vi.) Next, Moses is to consecrate or rather install Aaron and his sons. The Heb. (Exodus 29:9 b) is fill the hands (cf. Exodus 32:29 J, Leviticus 8*, Numbers 3:3 *, 1 Chronicles 29:5 *), i.e. either with the first sacrifices (in which case this section becomes merged in the next), or with some sacred object or implement (cf. the delivery of chalice and paten in the Roman and of the Bible in the Anglican Ordinal),

( vii.) The bullock is then (Exodus 29:10) to be offered as the sin-offering (since the priest must lead the way in penitence), Aaron and his son marking it as their sacrifice by laying their hands upon its head. For the details see Leviticus 4:4, except that the offerers are treated as laymen (cf. Leviticus 4:25) in that the blood is put on the altar of burnt-offering though the flesh is not eaten, there being no priests yet qualified to eat it; so flesh, skin, and offal are all burnt outside the camp.

(viii.) One ram is then to be treated as a burnt-offering, the blood being, not sprinkled upon, but thrown against the sides of the altar out of a basin (Exodus 29:15, cf. Leviticus 1*). The life of the priest is to be one of entire devotion.

(ix.) The second ram is called in Exodus 29:22 a ram of installation, and is to be offered as a peace-offering (Exodus 29:19, cf. Leviticus 3*), i.e. to become a sacrament of Divine fellowship and human joy through the partaking of the offerers (Exodus 29:32 f.). Ear, hand, and foot are to be touched with the sacrificial blood, that the priest may worthily hear God's commands, handle the sacred gifts, and tread the holy courts (Exodus 29:20). The direction in Exodus 29:21 to sprinkle blood and oil on all the priests and their garments, placed earlier in LXX, is a late gloss: observe (against M- Neile) that it is the anointing oil (not common oil as in Leviticus 14:15 in the case of the leper) which is specified here, and which is reserved for the High Priest in the earlier strata of P. The ceremony of waving (Exodus 29:22) certain parts of the offerings was a characteristic part of priestly ceremonial, signifying that they were, as swung towards the altar, offered to God, and, as swung back, received again from Him as consecrated gifts for reverent consumption. Here the parts are burned (Exodus 29:25) because the priests are not yet fully installed. (The two regulations, about the wave breast and heave or contribution-thigh being priestly dues (Exodus 29:27), and about the handing on of the High Priest's robes to his successor (Exodus 29:29), occupy a parenthesis.) The flesh is next to be boiled and eaten by the priests, with the bread in the basket, at a sacrificial meal on the spot (Exodus 29:31 f.). Nowhere else is the peace-offering said to effect atonement (Exodus 29:33 a, i.e. reconciliation, at-onement, not expiation). No stranger (Exodus 29:33 b), i.e. layman (different words in Exodus 2:22; Exodus 12:48) might partake,

(x.) The whole series of ceremonies is to be repeated on seven successive days (Exodus 29:35).

(xi.) The same provision is made in regard to the offering of a (not the) bullock of sin-offering, in order to purge from sin (regarded as capable of clinging to a material object) the altar for seven days (Exodus 29:36 f.). Observe that the holiness of the altar is such (Exodus 29:37 b) as to infect any unqualified person or thing touching it, so that he or it should be mysteriously at the disposal of the Deity (cf. Ezekiel 46:20 b).

A disconnected paragraph (Exodus 29:38) about the daily burnt-offering has been introduced here from Numbers 28:3 *. The last section (Exodus 29:43) serves as conclusion to Exodus 29:25. It falls into two parts. In the first Yahweh promises to meet there (i.e. at the altar, Exodus 29:37) with Israel tent, altar, and priests being hallowed by His glorious presence. In the second, which recalls the style of H, and may have been the conclusion of an earlier and simpler account, He promises to dwell among them. So the directions for sanctuary and priesthood close with the profound promise of realised fellowship between God and His people. Still, in any community of worshippers, religious revival will depend on the effective realisation of this promise (cf. 2 Corinthians 6:14).