Êxodo 29
Steven Cole · Citado em PreceptAustin
Êxodo 29
Cole - As usual in the case of all sin-offerings, the laying on of hands signifies identification. This clearly means that the death of the animal is accepted as the equivalent of the death of the individual. This sacrifice is followed by the blood ritual, in which some of the blood is smeared on the horns of the altar (as a visible lasting sign) while the rest is dashed against sides and base of the altar to run away (verse 12). (Ibid) POSB - there was the judicial cleansing. A bull was to be sacrificed as the sin offering for Aaron and his sons. No person could serve God until he was cleansed and forgiven by God. Cleansing was based upon the atonement, upon being reconciled to God through the shed blood of the sacrifice. The sacrifice of the sin offering is rich with symbolic meaning. Note the clear instructions of God. a. Moses was to have the priests lay their hands on the bull’s head. This act symbolized identification, transferring their sins to the animal (v.10). The animal became the sin-bearer: the animal was to bear the judgment of God against sin, bear the judgment for the believer. This act of identification pointed toward Jesus Christ as the sin-bearer of the world. (Isa 53:6, 1 Pe 2:24, Heb 9:28, 1 Jn 3:5). Criswell - (Ex 29:10-34) As Heb. 5:1-8 indicates, Aaron and Christ shared the priestly qualifications of a divine calling and genuine humanity. Unlike Aaron, however, Christ needed to offer no sacrifices for Himself. Only such a perfect High Priest could offer a sacrifice that was wholly and eternally efficacious (Heb. 7:26-28; Heb 9:11-14). Bush - And thou shalt cause a bullock to be brought, &c. The due completion of the various ceremonies above described was followed by the oblation of their sacrifices for Aaron and his sons; (1.) A sin-offering; (2.) A burnt-offering; (3.) A peace-offering. The sin-offering, which here consisted of a bullock, was a kind of expiation by which they were first of all to be purified. By the ceremony of putting their hands upon the head of the victim was signified, (1.) that the offerer had need of a sacrifice to atone for his sins; (2.) that he symbolically transferred his sins to the victim; (3.) that he confided in faith and hope that although he deserved himself to die, yet the death of the animal, which he thus devoted to God, would be accepted as an expiation for his sins, so as to avert from him the punishment which they had righteously incurred. The same ceremony of imposition of hands was enjoined upon every one who brought a sacrifice for his sins, Lev. 4:24, 29, and the manner of it, as practised by the Jews, is thus particularly described by Maimonides in his Treatise on the Sacrificial Offerings; ‘There is no imposing of hands but in the court. If he lay on hands without, he must lay them on again within. None may impose hands but a clean person. In the place where hands are imposed, there they kill the beast immediately after the imposition. He that imposeth must do it with all his might, with both his hands upon the beast’s head, not upon the neck or sides; and there may be nothing between his hands and the beast. If the sacrifice be of the most holy things, it standeth on the north side (as Lev. 1:11), with the face to the west; the imposer standeth eastward with his face to the west, and layeth his two hands between the two horns, and confesseth sin over the sin-offering and trespass over the trespass-offering, &c., and saith, ‘I have sinned; I have committed iniquity; I have trespassed, and done thus and thus, and do return by repentance before thee, and with this I make atonement,’ ’ And what could more strikingly represent the fact that, in the economy of redemption, the sins of men are imputed to Christ, ‘upon whom the Lord hath laid the iniquity of us all,’ Is. 53:6–8. With this solemn rite before us, how evangelic and happy the familiar strain of the Christian psalmist; My faith would lay her hand On that dear head of thine, While like a penitent I stand, And there confess my sin. My soul looks back to see The burden thou didst bear, When hanging on the cursed tree, And hopes her guilt was there. Lay (05564)(samak) primarily means to lean upon Egypt was compared to a staff that would pierce the hand of one who would lean on it for support (2 Ki. 18:21 = "on which if a man leans, it will go into his hand and pierce it"; cf. Isa. 36:6). In another context, Samson took hold of the pillars on which the Philistine temple stood (Jdg. 16:29 = " braced himself against them"). Figuratively it speaks of the LORD sustaining us (Ps 3:5, Ps 37:17, Ps 51:12, Ps 54:4, Ps 71:6, Ps 119:116, Ps 145:14) The most frequent usage describes the consecration of humans or animals for God's use. The Levites were consecrated to God's service when the Israelites "put their hands on the Levites" (Num. 8:10). Similarly, Joshua was consecrated as Israel's leader by Moses (Num. 27:18, 23). Samak also meant laying hands on head of a person to be punished (Lev. 24:14); or corrected (Nu 27:18, 23; Deut. 34:9); to lean against a wall with one's hand (Amos 5:19). Samak figuratively speaks of God's wrath resting on someone (Ps. 88:7). Patterson - The best known use of this root is in the laying on of hands. In the Levitical regulations regarding the sacrificial offerings, the offerer brought his proper sacrificial animal in person and laid his hand upon its head, thus expressing identification with the offering, its surrender to God and in the case of guilt, its transfer to the animal (cf. specifically Leviticus 16:21). The laying on of hands on the sacrificial animal figured prominently in the regulations for the service of consecration and dedication to the priesthood (Leviticus 8; cf. Exodus 29), a ceremony replete with spiritual application to the ministry of Christ (cf. Hebrews 10:19-23) and of those called to be his ministers (1 Tim. 4:14; 2 Tim. 1:6).The root can also involve the idea of support (Amos 5:19). The Israelites were to learn not to trust in man or nation (2 Kings 18:21; Ezekiel 30:6), but in God who by his power (Psalm 37:24) and word (Psalm 119:116) upholds the righteous (Psalm 37:17). So will the believer dwell in safety and surety (Psalm 3:5 [H 6]) all his life (Psalm 71:6) despite those times when he may fall (Psalm 145:14). (Theological Wordbook of the Old Testament) Samak - 47v - braced(1), holds(1), laid(6), laid siege(1), lay(17), lean(1), leans(3), relied(1), rested(1), steadfast(1), support(1), sustain(3), sustained(2), sustainer(1), sustains(3), upheld(4), uphold(1). Gen. 27:37; Exod. 29:10; Exod. 29:15; Exod. 29:19; Lev. 1:4; Lev. 3:2; Lev. 3:8; Lev. 3:13; Lev. 4:4; Lev. 4:15; Lev. 4:24; Lev. 4:29; Lev. 4:33; Lev. 8:14; Lev. 8:18; Lev. 8:22; Lev. 16:21; Lev. 24:14; Num. 8:10; Num. 8:12; Num. 27:18; Num. 27:23; Deut. 34:9; Jdg. 16:29; 2 Ki. 18:21; 2 Chr. 29:23; 2 Chr. 32:8; Ps. 3:5; Ps. 37:17; Ps. 37:24; Ps. 51:12; Ps. 54:4; Ps. 71:6; Ps. 88:7; Ps. 111:8; Ps. 112:8; Ps. 119:116; Ps. 145:14; Cant. 2:5; Isa. 26:3; Isa. 36:6; Isa. 48:2; Isa. 59:16; Isa. 63:5; Ezek. 24:2; Ezek. 30:6; Amos 5:19 Question: What is the substitutionary atonement? Answer: The substitutionary atonement refers to Jesus Christ dying as a substitute for sinners. The Scriptures teach that all men are sinners (Romans 3:9-18, 23). The penalty for our sinfulness is death. Romans 6:23 reads, “For the wages of sin is death, but the gift of God is eternal life in Christ Jesus our Lord.” That verse teaches us several things. Without Christ, we are going to die and spend an eternity in hell as payment for our sins. Death in the Scriptures refers to a “separation.” Everyone will die, but some will live in heaven with the Lord for eternity, while others will live a life in hell for eternity. The death spoken of here refers to the life in hell. However, the second thing this verse teaches us is that eternal life is available through Jesus Christ. This is His substitutionary atonement. Jesus Christ died in our place when He was crucified on the cross. We deserved to be the ones placed on that cross to die because we are the ones who live sinful lives. But Christ took the punishment on Himself in our place—He substituted Himself for us and took what we rightly deserved. “God made him who had no sin to be sin for us, so that in him we might become the righteousness of God” (2 Corinthians 5:21+). “He himself bore our sins in his body on the tree, so that we might die to sins and live for righteousness; by his wounds you have been healed” (1 Peter 2:24). Here again we see that Christ took the sins we committed onto Himself to pay the price for us. A few verses later we read, “For Christ died for sins once for all, the righteous for the unrighteous, to bring you to God. He was put to death in the body but made alive by the Spirit” (1 Peter 3:18). Not only do these verses teach us about the substitute that Christ was for us, but they also teach that He was the atonement, meaning He satisfied the payment due for the sinfulness of man. One more passage that talks about the substitutionary atonement is Isaiah 53:5+. This verse talks about the coming Christ who was to die on the cross for our sins. The prophecy is very detailed, and the crucifixion happened just as it was foretold. “But he was pierced for our transgressions, he was crushed for our iniquities; the punishment that brought us peace was upon him, and by his wounds we are healed.” Notice the substitution. Here again we see that Christ paid the price for us! We can only pay the price of sin on our own by being punished and placed in hell for all eternity. But God’s Son, Jesus Christ, came to earth to pay for the price of our sins. Because He did this for us, we now have the opportunity to not only have our sins forgiven, but to spend eternity with Him. In order to do this we must place our faith in what Christ did on the cross. We cannot save ourselves; we need a substitute to take our place. The death of Jesus Christ is the substitutionary atonement. (Source: GotQuestions.org) Related Resources: What is the concept of the vicarious atonement? What is the doctrine of penal substitution? What does it mean that Jesus took our place? Exodus 29:11 "You shall slaughter the bull before the LORD at the doorway of the tent of meeting. And: Lev 1:4,5 8:15 9:8,12 door: Ex 29:4 Lev 1:3 Exodus 29 Resources - Multiple Sermons and Commentaries DEATH OF THE "SUBSTITUTE" You shall slaughter the bull before the LORD at the doorway of the tent of meeting - Again this would have been visible to all witnesses Bush - And thou shalt kill the bullock before the Lord. That is before the Shekinah. ‘Thou shalt kill’ is doubtless equivalent to ‘thou shalt cause to have killed.’ It is not necessary to suppose that Moses, who was not strictly a priest, killed the bullock in person POSB - Moses was to slaughter the bull before the LORD. This act symbolized appeasement, substitution, substituting the animal to bear God’s judgment (v.11). God’s wrath toward sin can only be appeased by a sacrifice. During Old Testament history, God used animal sacrifice to point to Christ. But the only sacrifice that has ever satisfied God’s eternal wrath was the Lamb of God Himself, the Lord Jesus Christ who was slaughtered on the cross. He and He alone was the perfect sacrifice who could atone for sin and pay the penalty demanded by God’s holy righteousness. Exodus 29:12 "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. the blood: Lev 8:15 9:9 16:14,18,19 Heb 9:13,14,22 10:4 the horns: Ex 27:2 30:2 38:2 pour all: Lev 4:7,18,25,30,34 5:9 9:9 Exodus 29 Resources - Multiple Sermons and Commentaries BLOOD ON THE HORNS 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 - Most feel this represents sanctifying the offering place as well as the offerer (Kaiser). For altar see mizbeah Currid explains that "The purpose of this is not stated in this text, but elsewhere the act appears to signify two things: firstly, it is for atonement (see Ex 30:10; Lev. 16:18+) and, secondly, it is to purify the altar (see Lev. 8:15+)." Bush - Put it on the horns of the altar. The first sin-offering differed from those ordinarily presented by the priests, in which the blood was carried into the Tabernacle, and applied to the horns of the golden altar of incense, Lev. 4:3, 7+, whereas in the present instance the blood was put upon the horns of the brazen altar (Ex 27:1-8+) of burnt-offering which stood in the court. But the design of this first oblation was to make atonement for the altar itself, and to sanctify it, that it might afterward be fit to sanctify the offerings of the people laid upon it, as is intimated Ex 29:36, 37, and still more plainly taught, Ezek. 43:25, 26. Besides this, the ceremony did not in this respect differ at this time from that observed by common persons, inasmuch as Aaron and his sons did not become full priests till the period of their seven days’ consecration was ended. And pour all the blood. That is, all the rest of the blood. Beside the bottom of the altar. Where there was a trench into which the blood of the sacrifices was poured. NET Note has a slightly different take than Bush - This act seems to have signified the efficacious nature of the blood, since the horns represented power. This is part of the ritual of the sin offering for laity, because before the priests become priests they are treated as laity. The offering is better described as a purification offering rather than a sin offering, because it was offered, according to Leviticus, for both sins and impurities. Moreover, it was offered primarily to purify the sanctuary so that the once-defiled or sinful person could enter (see J. Milgrom, Leviticus [AB]). Exodus 29:13 "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. all the fat: Ex 29:22 Lev 3:3,4,9,10,14-16 4:8,9,26,31,35 6:12 7:3,31 Ps 22:14 Isa 1:11 34:6 43:24 and the Lev 8:16,25 9:10,19 offer them up: Ex 29:18,25 Lev 1:9,15 16:25 17:6 Nu 18:17 1Sa 2:16 Exodus 29 Resources - Multiple Sermons and Commentaries SACRIFICE CONSUMED 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. Kaiser After the sacrifice was killed, the choicest parts were burned on the altar, the enveloping fat adding fuel to the fire (v.13; cf. Lev 3:4–5, 16; 7:23–25) Currid explains that "The ‘fat’ is not what we normally mean by the term, but rather the choicest, best parts of the animal. All these parts were used in the divination practices of the pagan cultures of the ancient Near East.34 The Hebrews were to burn those parts of the animal so that they would not be tempted to act like their neighbours, and to perform divination." NET Note agrees with Currid - The giving of the visceral organs and the fat has received various explanations. The fat represented the best, and the best was to go to God. If the animal is a substitute, then the visceral organs represent the will of the worshiper in an act of surrender to God. Exodus 29:14 "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. flesh: Lev 4:11,12,21 8:17 16:27 Heb 13:11-13 it is a: Ex 30:10 Lev 4:3,25,29,32 5:6,8 6:25 9:2 16:3,11 Nu 7:16 2Ch 29:24 Ezr 8:35 Exodus 29 Resources - Multiple Sermons and Commentaries DESTROY THE WASTE OUTSIDE THE CAMP 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 - This represents the waste parts, the NLT rendering it "Then take the rest of the bull, including its hide, meat, and dung." Currid on outside the camp - This is the first time this expression is employed in the Bible, and it becomes an idiomatic way of referring to the place of the defiled and the unclean. For example, the leper must reside ‘outside the camp all the days he has the infection; he is unclean’ (Lev. 13:46). The man who blasphemed the name of Yahweh is stoned to death ‘outside the camp’ (Lev. 24:14). The man found gathering wood on the Sabbath was executed ‘outside the camp’ (Num. 15:35). It is the place where refuse is to be thrown. It is the cursed place. Currid goes on to apply this phrase "outside the camp" - The act of burning the carcass of the animal sacrificed as a sin offering outside the camp of Israel provides an interesting backdrop for a statement made by the author of Hebrews. He says, ‘For the bodies of those animals whose blood is brought into the holy place by the high priest as an offering for sin, are burned outside the camp. Therefore Jesus also, that he might sanctify the people through his own blood, suffered outside the gate. Hence, let us go out to him outside the camp, bearing his reproach’ (Heb. 13:11–13). The picture is astounding! Jesus, because of our sin, suffered outside the camp / gate—he, metaphorically, went to the place of the unclean and defiled, and he took upon himself the curse that we deserve. He was sinless, yet he went to the cursed place for us! Hebrews 13:11-13+ For the bodies of those animals whose blood is brought into the holy place by the high priest as an offering for sin, are burned outside the camp. 12 Therefore Jesus also, that He might sanctify the people through His own blood, suffered outside the gate. 13 So, let us go out to Him outside the camp, bearing His reproach.
Êxodo 29
Cole - To lose thumbs and big toes was the symbol of impotence and uselessness (Judg. 1:6): so to dedicate them to God was to dedicate all one’s strength. For the ‘ear-marking’, see Exodus 21:6. It seems to be the mark of a perpetual slave’s willing obedience. Walter Kaiser - their [right] ears” (v.20), the organ that hears the Word of God. Next blood was to be applied to “the thumbs of their right hands,” organs by which the mediatorial work was to be performed on behalf of the people. Then Aaron and his sons were to apply blood to the “big toes of their right feet,” so that the sanctified walk of the priests would be examples to the people NET Note - By this ritual the priests were set apart completely to the service of God. The ear represented the organ of hearing (as in “ears you have dug” in Ps 40 or “awakens my ear” in Isa 50), and this had to be set apart to God so that they could hear the Word of God. The thumb and the hand represented the instrument to be used for all ministry, and so everything that they “put their hand to” had to be dedicated to God and appropriate for his service. The toe set the foot apart to God, meaning that the walk of the priest had to be consecrated—where he went, how he conducted himself, what life he lived, all belonged to God now. THOUGHT - Now may the Spirit apply these truths to our lives as believer-priests. In Jesus' Name. Amen Currid - the reason the blood is placed on the right side is perhaps because the right side of a person signifies power, standing, authority and pre-eminence (see, for instance, Ex 15:6, 12; Gen. 48:13–14, to cite just a couple of examples).
Êxodo 29
Cole on continuously - This is the tāmîd or ‘perpetual daily sacrifice’, the heart of the later worship of Israel in the temple (Acts 3:1). For the same word in the sense of a ‘regular custom’, see Exodus 27:20. In later days, this daily sacrifice was seen as the heart of the law, and its involuntary temporary intermission in emergencies was viewed with the greatest of horror (Dan. 8:11). The Bethlehem shepherds of Luke 2:8 were probably concerned with the raising of the seven hundred lambs required annually for this temple sacrifice alone, apart from the many others demanded by the law. Exodus 29:39 "The one lamb you shall offer in the morning and the other lamb you shall offer at twilight; in the morning: 2Ki 16:15 2Ch 13:11 Ps 5:3 55:16,17 Eze 46:13-15 Lu 1:10 Ac 26:7 at evening: Ex 29:41 Exodus 29 Resources - Multiple Sermons and Commentaries The one lamb you shall offer in the morning and the other lamb you shall offer at twilight - We read about this in Nu 28:3–8; 2 Ki 16:15. And even in the Millennial Temple we see a similar practice in Ezek 46:13–15. Currid - Numbers 28–29 catalogues the many sacrifices of the Hebrew system of worship. At the head of the list is the present pair of sacrifices—that demonstrates their importance and pre-eminence in the sacrificial system of Israel. NET Note - Heb “between the two evenings” or “between the two settings” (בֵּין הָעַרְבָּיִם, ben ha’arbayim). This expression has had a good deal of discussion. (1) Tg. Onq. says “between the two suns,” which the Talmud explains as the time between the sunset and the time the stars become visible. More technically, the first “evening” would be the time between sunset and the appearance of the crescent moon, and the second “evening” the next hour, or from the appearance of the crescent moon to full darkness (see Deut 16:6—“at the going down of the sun”). (2) Saadia, Rashi, and Kimchi say the first evening is when the sun begins to decline in the west and cast its shadows, and the second evening is the beginning of night. (3) The view adopted by the Pharisees and the Talmudists (b. Pesahim 61a) is that the first evening is when the heat of the sun begins to decrease, and the second evening begins at sunset, or, roughly from 3–5 P.M. The Mishnah (m. Pesahim 5:1) indicates the lamb was killed about 2:30 P.M.—anything before noon was not valid. S. R. Driver concludes from this survey that the first view is probably the best, although the last view was the traditionally accepted one (Exodus, 89–90). Late afternoon or early evening seems to be intended, the time of twilight perhaps. Currid - Once again we ought to be struck by the absolute necessity of blood for atonement. Here sacrifice must be made twice daily for the people, so that they could meet with God. There is the famous story of the rabbi’s son who asked him, ‘What is it that makes atonement for the soul?’ The rabbi answered, ‘It is the blood,’ and he duly quoted Leviticus 17:11, which says, ‘Because the life of the flesh is in the blood. And I have given it for you on the altar for atonement for your souls.’ The boy responded by asking, ‘Then why are there no blood sacrifices in our synagogues?’ The rabbi sadly commented that no sacrifice could legally be offered except at the temple in Jerusalem, and that had been destroyed. ‘Then,’ said the boy, ‘we have no atonement.’ And that indeed is the case, unless a person has a relationship with Jesus Christ and knows that he or she was ‘not redeemed with perishable things like silver or gold from your futile way of life inherited from your forefathers, but with precious blood, as of a lamb unblemished and spotless, the blood of Christ’ (1 Peter 1:18–19). Exodus 29:40 and 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. tenth: Ex 16:36 Nu 15:4,9 28:5,13 hin: Ex 30:24 Lev 23:13 Nu 15:4 28:14 Eze 4:11 45:24 46:5,7,11,14 a drink: Ge 35:14 Lev 23:13 Nu 6:15-17 15:5,7,10,24 28:10,14,15,24 Nu 29:16 De 32:38 Isa 57:6 Eze 20:28 45:17 Joe 1:9,13 2:14 Php 2:17 Exodus 29 Resources - Multiple Sermons and Commentaries ACCOMPANIMENTS TO THE MORNING AND EVENING OFFERINGS and 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 - One-tenth of an ephah is about 2 quarts of flour. A hin is about one quart.
Êxodo 29
Cole - They shall know that I am the LORD - . Here the passage ends with a strong statement of God’s purpose to live among his people. Indeed, it states bluntly that this was his great purpose in rescuing them from Egypt initially. The section concludes with the triumphant all-inclusive claim (so often given in Leviticus as the sole justification for a law or command), I am the LORD their God. As in Exodus 20:2, such a pronouncement is adequate reason and justification for every claim and demand made by God on his people, for it sets out God’s nature, and his relationship to us, expressed in gracious act. This verse, then, is the sum and crown of all that has gone before.