Êxodo 29
John MacArthur · Citado em PreceptAustin
Êxodo 29
MacArthur explains "The writer presents an analogy for the believers’ identification with Christ in His rejection by Jews. The bodies of animals offered on the Day of Atonement were not eaten but burned “outside the camp” (Lv 4:21; 16:27). Jesus, who was the ultimate atoning sacrifice, was similarly crucified outside the gates of Jerusalem (Jn 19:17). Figuratively, believers must join Him outside the camp of the world, no longer being a part of its unholy systems and practices (cf. 2Ti 2:4). By extension, this would also depict the departure from the Levitical system. The uncommitted Hebrews needed to take the bold step of leaving that system and being outside the camp of Old Covenant Israel. (MSB) Bush - It is a sin-offering. Heb. הטאת הוא hattath hu, it is a sin. This strong language implied that it must be treated with abhorrence and consumed by the fire, as if it were sin itself. Judging from the usage of the Greek it would seem that the phrase is accurately enough translated, but the expression throws a decided light upon the emphatic language of the apostle, 2 Cor. 5:21, ‘Christ was made sin for us, who knew no sin; that we might be made the righteousness of God in him.’ Exodus 29:15 "You shall also take the one ram, and Aaron and his sons shall lay their hands on the head of the ram; one: Ex 29:3,19 Lev 8:18-21 lay: Ex 29:10 Lev 1:4-9 Exodus 29 Resources - Multiple Sermons and Commentaries BURNT OFFERING FIRST RAM (Exodus 29:15-18) You shall also take the one ram, and Aaron and his sons shall lay their hands on the head of the ram - As noted in Ex 29:18 this is a burnt offering, a holistic offering, a "holocaust" offering, an entire consumption of the sacrifice. Again we see the laying on of their hands signifying their identification with the ram as their substitutionary sacrifice.
Êxodo 29
MacArthur - Daubing blood on the right ear, hand, and big toe symbolically sanctified the ear to hear the Word of God, the hand to do the work of God, and the foot to walk in the way of God. (MSB) Criswell - Whatever the priest heard, i.e., the message from the Lord which came to his ear, whatever he handled, i.e., the actions of ministry, and wherever he walked, i.e., his manner of life, was to be consecrated to the Lord. Even his clothing was sprinkled with the blood of sacrifice and consecration (v. 21). Bush - Take of the blood, and put it upon the tip, &c. That the ram now to be offered, and called, v. 22, ‘the ram of consecration,’ was truly a peace-offering will be obvious from what is said in Ex 29:28, 32. It is doubtless called the ram of consecration because there was more in this sacrifice that was peculiar to the present occasion than in either of the others. The ceremonies, therefore, were more numerous and significant. The blood instead of being merely sprinkled on the horns of the altar or effused round about it, was shared, as it were, between God and them; part of it being sprinkled, and part put upon them, upon their bodies, and upon their garments. The parts of their persons to which it was applied were no doubt selected with a view to render the rite most replete with instruction relative to the duties of their station. It was intended to imply that they ought to devote diligently their ears, their hands, and their feet, or in other words, all their faculties of mind and body, to the discharge of their ministerial office. By the blood’s being applied to the extreme parts of the body, they could not but understand that the whole person in all its entireness, from the tip of the ear to the toe of the foot, was to be sanctified and set apart to the service of God. Exodus 29:21 "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. NET Exodus 29:21 You are to take some of the blood that is on the altar and some of the anointing oil and sprinkle it on Aaron, on his garments, on his sons, and on his sons' garments with him, so that he may be holy, he and his garments along with his sons and his sons' garments. NLT Exodus 29:21 Then take some of the blood from the altar and some of the anointing oil, and sprinkle it on Aaron and his sons and on their garments. In this way, they and their garments will be set apart as holy. ESV Exodus 29:21 Then you shall take part of the blood that is on the altar, and of the anointing oil, and sprinkle it on Aaron and his garments, and on his sons and his sons' garments with him. He and his garments shall be holy, and his sons and his sons' garments with him. NIV Exodus 29:21 And take some of the blood on the altar and some of the anointing oil and sprinkle it on Aaron and his garments and on his sons and their garments. Then he and his sons and their garments will be consecrated. the anointing oil: Ex 29:7 30:25-31 Lev 8:30 14:15-18,29 Ps 133:2 Isa 11:2-5 61:1-3 shall be: Ex 29:1 Joh 17:19 Heb 9:22 10:29 Exodus 29 Resources - Multiple Sermons and Commentaries BLOOD MIXED WITH OIL TO SET APART AS HOLY 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 - This act will result in full consecration of the priests. Guzik on some of the blood - It was blood from the ram—not the wool, not the fat. God wanted the “life” of the sacrificial victim to mark His consecrated priests. Leviticus 17:11 is one of many passages that expresses this principle: For the life of the flesh is in the blood. God wanted the life of the sacrificial victim to be evident in the body of the priest....The blood alone wasn’t enough. God wanted blood mixed with oil, and to have the mixture sprinkled on the priests. There was to be a combination of both the sacrifice and the spirit (represented by the anointing oil). THOUGHT -
Êxodo 29
MacArthur - That He would be their God and they would be His people was one thing, but that He would also dwell or tabernacle with them was a very important reality in the experience of the new nation. They were to understand not only the transcendence of their God, whose dwelling place was in the heaven of heavens, but also the immanence of their God, whose dwelling place was with them. NET Note - The verb dwell has the root שָׁכַן (shakan), from which came the word for the dwelling place, or sanctuary, itself (מִשְׁכָּן, mishkan). It is also used for the description of “the Shekinah glory.” God is affirming that he will reside in the midst of his people. George Bush - And I will dwell among the children of Israel, &c. Heb. ושכנתי ve shakanti, and I will tabernacle. Chal. ‘I will make my majesty (שכנתי she kinti, my shekinah) to dwell in the midst of the children of Israel.’ The ‘Shekinah’ here is the same as the Word of v. 42, according to the same version. On the peculiar force of this word and its etymological relations, see Note on Ex. 25:8, where we have expounded at some length what we conceive to be the genuine import of this promise. Its primary fulfilment was the grand central fact in the history of the Jewish people for century after century, as long as their national polity continued. To this peculiar indwelling among the chosen race the tabernacle and the temple were entirely subservient. They were each in its turn the palace of the Great King. It was not simply a spiritual but a sensible residence of the Deity, which hallowed those sacred structures. That this mode of habitation and manifestation was indeed typical of a future indwelling of God by his enlightening Spirit in the hearts of men, cannot be questioned. It is a view of the subject expressly recognised by the apostle, 2 Cor. 6:16, ‘For ye are the temple of the living God; as God hath said, I will dwell in them and walk in them; and I will be their God, and they shall be my people.’ But nothing is clearer from the prophecies, than that this form of fulfilment does not exhaust the rich purport of the promise. It is a promise no less made to Israel in their future restoration, than at their original adoption; and in that relation is no less literally to be understood, though far more gloriously, than in the present annunciation. So far as we are able to see, the literal restoration and return of the Jews are assured to us by no other principles of interpretation, than those which require us to admit the literal return and re-establishment of the manifested glory of Jehovah, the true Shekinah, in visible communication with the children of men on earth. Let the following passages, for instance, be taken as a specimen: Zech. 2:10–12, ‘Sing and rejoice, O daughter of Zion: for lo, I come and I will dwell in the midst of thee (שכנתי shakanti), saith the Lord. And many nations shall be joined to the Lord in that day, and shall be my people: and I will dwell in the midst of thee (שכנתי shakanti), and thou shalt know that the Lord of hosts hath sent me unto thee. And the Lord shall inherit Judah his portion in the holy land, and shall choose Jerusalem again.’ Ezek. 37:21–28, ‘And say un-unto them, Thus saith the Lord God; Behold, I will take the children of Israel from among the heathen, whither they be gone, and will gather them on every side, and bring them into their own land: And I will make them one nation in the land upon the mountains of Israel; and one king shall be king to them all: and they shall be no more two nations, neither shall they be divided into two kingdoms any more at all: Neither shall they defile themselves any more with their idols, nor with their detestable things, nor with any of their transgressions; but I will save them out of all their dwelling-places, wherein they have sinned, and will cleanse them: so shall they be my people, and I will be their God. And David my servant shall be king over them; and they all shall have one shepherd: they shall also walk in my judgments, and observe my statutes, and do them. And they shall dwell in the land that I have given unto Jacob my servant, wherein your fathers have dwelt, and they shall dwell therein, even they, and their children, and their children’s children for ever: and my servant David shall be their prince for ever. Moreover I will make a covenant of peace with them; it shall be an everlasting covenant with them; and I will place them, and multiply them, and will set my sanctuary in the midst of them for evermore. My tabernacle (משכן mishkan) also shall be with them: yea, I will be their God, and they shall be my people. And the heathen shall know that I the Lord do sanctify Israel, when my sanctuary shall be in the midst of them for evermore.’ We have given this extract at full length, because there is scarcely in the whole compass of the Scriptures a more direct and unequivocal prediction of the literal return of the Jews to their own land, than is to be found in these words. That it is a return yet future is clear from the fact; (1.) That the two grand divisions of the nation, the houses of Judah and Israel, are both to be restored, which it is well known was not the case at the return from Babylon. No past period can be assigned when this prediction can be fairly said to have been fulfilled. (2.) They are to be gathered under the headship of ‘David their king,’ which is undoubtedly the mystical denomination of the Messiah. He is probably here called ‘David’ more especially because he shall reign over the two united nations of Judah and Israel, as did the literal David before the kingdom was divided. That Christ will ever rule over his people by this title in any other world than the present, we can gather no evidence from the Scriptures. Accordingly Newcome remarks upon the passage, that ‘it favors the supposition that Christ will hereafter assume royal state on earth among the converted Jews.’ (3.) It is said, v. 25, ‘They shall dwell therein, even they, and their children, and their children’s children, for ever; and my servant David shall be their prince for ever.’ Even though this language should be taken to mean something short of absolute eternity, yet it is clear that it has never yet been fulfilled. Consequently its fulfilment is still future; and we are utterly unable to see why it is not quite as certain that the visible glory will be restored to the land of promise as that the chosen people will. If further evidence of this be necessary we find it in Ezek. 43:1–4, which is a prediction having respect to the destinies of the Jewish race in the latter day, after their re-establishment in the land of their fathers; ‘Afterward he brought me to the gate, even the gate that looketh toward the east: And behold, the glory of the God of Israel came from the way of the east: and his voice was like a noise of many waters: and the earth shined with his glory. And it was according to the appearance of the vision which I saw, even according to the vision that I saw when I came to destroy the city: and the visions were like the visions that I saw by the river Chebar; and I fell upon my face. And the glory of the Lord came into the house by the way of the gate whose prospect is toward the east.’ This is no other, as will appear upon strict examination, than the glory of the Shekinah which dwelt between the Cherubim in the Temple, and which on account of the sins of the nation had forsaken its ancient dwelling-place, Ezek. 10:18–20, but which is here announced as again returning to its vacated habitation. This glory, however, will be the glory of the person of Christ, in whom the shadow of the Shekinah is turned into substance. It is this which constitutes the criterion of identity between the prophetic Jerusalem of Ezekiel and that of John in the Apocalypse; ‘And he showed me that great city the holy Jerusalem, descending out of heaven from God, having the glory of God.’ But in regard to this sublime annunciation we must for the present rest contented with the simple fact assured to us. The manner of its accomplishment is hidden by a vail which only the developements of time and providence can remove. Exodus 29:46 "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. that I am: Ex 20:2 Jer 31:33, Lev 11:44 18:30 19:2 Eze 20:5 Exodus 29 Resources - Multiple Sermons and Commentaries PURPOSE OF ISRAEL'S REDEMPTION FROM EGYPT 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. Currid - the declaration that Yahweh is the one who ‘brought them out’ of Egypt was first prophesied in Ex 6:7 and then restated in Ex 20:1, at the beginning of the Decalogue. The final line of the passage serves as a divine signature appended to all that has gone before. Everything has unfolded according to God’s word, and now Yahweh declares that it is so. He is the sovereign Lord of the universe.