Commentaire par chapitre
Exodus Chapitre 29
서론
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简体中文
Original anglais
Particular orders are given in this chapter, I. Concerning the consecration of the priests, and the sanctification of the altar, Ex 29:1-37. II. Concerning the daily sacrifice, Ex 29:38-41. To which gracious promises are annexed that God would own and bless them in all their services, Ex 29:42-46, etc.
1-46
The Consecration of the Priests (1491 BC)
简体中文
祭司的分别为圣（主前 1491 年）
¹ "你使亚伦和他儿子成圣，给我供祭司职分，所要作的就是这样：要取一只公牛犊，两只无残疾的公绵羊，
² 无酵饼，和调油的无酵饼，与抹油的无酵薄饼；这都要用细麦面作成。
³ 这饼要装在一个筐子里，连公牛和两只公绵羊，一同带来。
⁴ 又要使亚伦和他儿子到会幕门口来，用水洗他们。
⁵ 要把衣服拿来，给亚伦穿上内袍、以弗得的外袍、以弗得、胸牌，又用以弗得巧工织的带子束上。
⁶ 把冠冕戴在他头上，将圣冠加在冠冕上。
⁷ 然后把膏油倒在他头上膏他。
⁸ 又要使他的儿子来，给他们穿上内袍；
⁹ 给亚伦和他儿子束上腰带，包上裹头巾；他们凭永远的定例，得了祭司的职任；你又要这样分别为圣亚伦和他儿子。
¹⁰ 要把公牛牵到会幕前，亚伦和他儿子要按手在公牛的头上。
¹¹ 你要在耶和华面前，在会幕门口，宰这公牛。
¹² 要取些公牛的血，用指头抹在坛的四角上，把血都倒在坛脚那里。
¹³ 要把一切盖脏的脂油，并肝上的网子，两个腰子，和腰子上的脂油，都烧在坛上。
¹⁴ 只是公牛的肉、皮、粪，都要用火烧在营外；这是赎罪祭。
¹⁵ 你也要取一只公绵羊；亚伦和他儿子要按手在羊的头上。
¹⁶ 你要宰这羊，把血洒在坛的周围。
¹⁷ 要把羊切成块子，洗净五脏和腿，都连块子和头放在一处。
¹⁸ 要把全羊烧在坛上；这是给耶和华献的燔祭，是献给耶和华为馨香的火祭。
¹⁹ 你要取那一只公绵羊；亚伦和他儿子要按手在羊的头上。
²⁰ 你要宰这羊，取点血，抹在亚伦的右耳垂上，和他儿子的右耳垂上，又抹在他们右手的大拇指上，并右脚的大拇指上；又要把血洒在坛的四围。
²¹ 你要取点坛上的血，和膏油，弹在亚伦和他的衣服上，并他儿子和他儿子的衣服上；他们和他们的衣服就一同成圣。
²² 你也要取这羊的脂油和肥尾巴，并盖脏的脂油，和肝上的网子，两个腰子，和腰子上的脂油，并右腿；这是承接圣职之羊；
²³ 再从耶和华面前装无酵饼的筐子中取一个饼，一个调油的饼，和一个薄饼；
²⁴ 都放在亚伦的手上，和他儿子的手上，作为摇祭，在耶和华面前摇一摇。
²⁵ 你要从他们手中接过来，烧在坛上，作为燔祭；在耶和华面前作馨香的火祭；这是献给耶和华的火祭。
²⁶ 你要取亚伦承接圣职的公绵羊的胸，作为摇祭，在耶和华面前摇一摇；这要归你的分。
²⁷ 那摇祭的胸，和举祭的腿，就是承接圣职之公绵羊，为亚伦和他儿子所摇所举的，你要使之成圣；
²⁸ 这要作亚伦和他儿子从以色列人中永远所得的分；因为这是举祭；这要作以色列人从平安祭中所献的举祭，就是献给耶和华的举祭。
²⁹ 亚伦的圣衣要留给他的子孙，可以穿着受膏，穿着承接圣职。
³⁰ 那接续他作祭司的子孙，每逢进会幕在圣所供职的时候，要穿这衣服七天。
³¹ 你要将承接圣职的公绵羊煮在圣地。
³² 亚伦和他儿子要在会幕门口吃这羊的肉，和筐子里的饼。
³³ 他们吃那些赎罪之物，好承接圣职，使他们成圣；只是外人不可吃，因为这是圣物。
³⁴ 那承接圣职所献的肉或饼，若有一点留到早晨，就要把剩下的用火烧了，不可吃这物，因为是圣物。
³⁵ 你要这样照我一切所吩咐的，向亚伦和他儿子行承接圣职的礼七天。
³⁶ 每天要献公牛一只，为赎罪祭献为赎罪；你献这赎罪祭的时候，要洁净坛，并用膏抹坛，使坛成圣。
³⁷ 七天你要为坛行洁净之礼，使坛成圣，坛就成为至圣；凡挨着坛的都成为圣。"
此处有：I. 关于亚伦和他儿子承接祭司职分的律例，这要用许多礼仪、极其庄重地进行，好叫他们自己深深感受所蒙召的职分之重大，又使百姓学会敬重这职分，无人敢擅自入侵。
1. 承接圣职所当行的礼仪，有非常详尽的指定，因为此类事前所未有，也因为大祭司就职当如此行，作为永远的定例。如今，
(1.) 所要作的工，是分别为圣神所拣选作祭司的人；借着这礼，他们把自己献给神服事他，神也宣告他悦纳他们；又叫百姓知道，他们不是自取荣耀作祭司，乃是蒙神呼召（来 5:4,5）。他们如此与常人分别出来，脱离平常的事务，专为神并随即侍奉他。当注意：凡为神所用的人，都当先为他分别为圣。人必先蒙悦纳，然后事奉才蒙悦纳。希伯来文"承接圣职"的说法，是充满手（出 29:9）：你要充满亚伦和他儿子的手；而承接圣职的公绵羊称为充满之羊（出 29:22,26）。使他们承接圣职，就是使他们得以完全；基督被称为完全——或永远分别为圣（来 7:28）。大概此处的说法，是从把祭物交在他们手中、在耶和华面前摇一摇借用的（出 29:24）。但这表明：[1.] 传道人的手是满的；他们的事工如此之大、如此之丰、如此不断，没有闲暇虚掷。[2.] 他们的手必须被充满。他们理当有所献给神*，*这不能在自己里面找到，必须从上头赐下来。他们若不能从神领受，便不能充满百姓的心；所以必须到他面前，从他丰满中领受。
(2.) 行此礼的人是摩西，是神所立的。他虽为人而立，百姓却不可以分别为圣他；主的仆人摩西、和神在此事上的代理人，必须行这礼。神既特别指派他现在行祭司之工，所以祭牲中归祭司的那份，此处吩咐归给他（出 29:26）。
(3.) 地点在会幕门口（出 29:4）。神既乐意住在会幕里，百姓在院中侍立，所以院与会幕之间的门，最适宜那些在神与人之间作中保、站在两者之间、（如人所说）双手（按属灵之意）按在两者身上的人在此承接圣职。他们在门口成圣，因为他们当作看门的。
(4.) 行这礼要用许多礼仪。
[1.] 他们当被洗（出 29:4），表明凡抬耶和华器皿的必须洁净（赛 52:11）。那要洁净自己，得以成圣的，必须从肉体与灵一切的污秽中洁净自己（林后 7:1；赛 1:16-18）。他们此时全身洗净；但后来进前事奉时，只洗手洗脚（出 30:19）；因为凡洗过澡的人，把脚一洗就够了（约 13:10）。
[2.] 他们要穿上圣服（出 29:5,6,8,9），表明仅除掉罪的污染还不够，还必须穿上圣灵的恩典——披上公义（诗 132:9）。他们当束上腰带，如预备好了、得了力量去作工的人；又当穿袍戴冠，如以自己的职分和事工为真正尊荣的人。
[3.] 大祭司要用圣膏油受膏（出 29:7），好使教会因他职事的馨香得以满足喜悦（因为膏油与香料使人心喜悦），又作为圣灵浇灌在他身上的记号，使他合格胜任。弟兄相爱被比作亚伦受膏所用的膏油（诗 133:2）。普通祭司也称为受膏（出 30:30），但不是膏在头上，如大祭司那样（利 21:10）；膏油只是与弹在他们衣服上的血调和。
[4.] 要为他们献祭。祭司职分的约，正如一切别的约，都当借祭物而立。
第一，要献赎罪祭为他们赎罪（出 29:10-14）。律法所立的祭司，自己有软弱，所以他们必须先为自己的罪献祭，然后才能为百姓赎罪（来 7:27,28）。他们要按手在祭牲头上（出 29:10），承认自己因自己的罪该死，并愿杀牲之祭能除他们的罪咎，蒙悦纳作为代赎的满足。其用法与其他赎罪祭一样；只是别的赎罪祭的肉由祭司吃（利 10:18），作为祭司担当百姓之罪的记号；而这祭却全部在营外焚烧（出 29:14），表明律法时代的软弱不完全（如博学的帕特里克主教所言）；因为祭司自己的罪不能借这些祭物除掉，必须仰望一位更美的大祭司和更美的祭物。
*第二，*要献燔祭——一只全烧的公绵羊，归于神的荣耀，作为他们全然献身归神、为他事奉的记号——作为活祭，被圣爱的火点燃，在火焰中上升（出 29:15-18）。赎罪祭必先献，然后才献燔祭；因为罪咎未除之先，不能献上蒙悦纳的事奉（赛 6:7）。
第三，要献平安祭；这称为承接圣职之羊，因为这一祭比前两祭有更多属于此场合的特殊内容。在燔祭中，神得着他们祭司职分的荣耀；在这一祭中，他们得着其中的安慰；并作为神与他们彼此立约的记号：1. 祭牲的血在神与他们之间分开（出 29:20,21）：一部分血洒在坛的四围，一部分抹在他们身上——抹在他们身体上（出 29:20），又抹在衣服上（出 29:21）。如此祭物赎罪的功效便应用并印证在他们身上，他们从头到脚的全人都成圣归神服事他。血抹在身体最末端的部位，表明全人都仿佛被圈住、为神所得，连耳垂和大拇指也不例外。我们看血和油洒在衣服上是污点、是玷污；然而圣膏油和祭牲的血洒在他们衣服上，却当视为所能想象的最大装饰；因为它们预表基督的血和圣灵的恩典——正是这些构成并成全圣洁的华美，使我们蒙神悦纳；我们读到用羔羊的血洗净的白袍。2. 祭牲的肉，连同附带的素祭，也在神与他们之间分开，使（恭敬地说）神与他们能一同坐席，作为友谊与团契的记号。(1.) 一部分要先在耶和华面前摇一摇，然后烧在坛上——一部分肉（出 29:22），一部分饼——因为饼与肉当一同献上（出 29:23）；这些先放在亚伦手中摇一摇，作为献给神的（他虽然眼不能见，却四围环绕我们），然后要烧在坛上（出 29:24,25），因为坛要吞灭祭物中归神的那一份。如此神收纳亚伦和他的儿子作他的仆人，在他的桌前伺候，从他们手中领受他坛上的食物。此处（仿佛插句般）引入了后来关于平安祭中归祭司之份的律例——胸和腿，如今分开了：摩西得着胸，腿与神的一份同烧在坛上（出 29:26-28）。(2.) 另一部分，无论是羊的肉还是饼，亚伦和他的儿子要在会幕门口吃（出 29:31-33），表明他称他们不仅为仆人，更是朋友（约 15:15）。他与他们同席，他们与他同席。他们吃那些赎罪之物，表明他们接受赎罪（如罗 5:11 所言），即他们感恩地接受赎罪的恩惠，并借此与神喜乐地相交——这才是献祭之后设宴的真意。若有剩下的，必须烧掉，免得败坏，又表明这是非同寻常的平安祭。
2. 承接圣职当用的时间：七天你要使他们成圣（出 29:35）。虽然一切礼仪都在头一天行了，然而：(1.) 他们不可看自己的成圣已经完成，直到七日之末；这使他们就职十分庄严，又使此与他们从前的状态之间有所分别，并迫使他们以停顿的态度开始职任，使他们有工夫思想其分量与严肃。这在后代也当遵守（出 29:30）。那接续亚伦任大祭司之职的，要一连七日穿上圣服，作为深思熟虑、逐步进入职任的记号，并使一个安息日能在他的成圣中度过。(2.) 在这头一次成圣中，七日之内每日要献一只公牛为赎罪祭（出 29:36），为要向他们指明：[1.] 得着赦罪对他们极为要紧；虽已献了赎罪祭、并得了其中的安慰，却仍当常存悔罪之心，屡次认罪。[2.] 这些日复一日献上为赎罪之祭，并不能叫来到神面前的人得以完全；若是能，就已经不再献了——使徒如此论证（来 10:1,2）。所以他们必须仰望引进更美的盼望。
3. 祭司的分别为圣，是将来美事的影儿。(1.) 我们的主耶稣是我们所认为的大祭司，是神所召作如此——永远分别为圣，被圣灵膏抹超过他的同伴（因此他称为弥赛亚、基督），穿上圣服，就是荣耀与华美，借自己的血成圣——不是公牛和公绵羊的血（来 9:12），因受苦难得以完全——或分别为圣（来 2:10）。如此在他里面，这是永远的定例（出 29:9）。(2.) 一切信徒都是属灵的祭司，要献上属灵的祭物（彼前 2:5），在基督的血中洗净，就成为我们神的祭司（启 1:5,6）。他们也穿上圣洁的华美，并受了膏抹（约一 2:27）。他们的手中充满了当行的工，必须不断专心；正是借着基督——那伟大的祭物——他们才被分别为圣归入这服事。他的血洒在良心上，洗净你们的死行，使你们作为祭司事奉永生的神。神的灵（如恩斯华士所言）称为神的指头（路 21:20 与太 12:28 相比）；借着圣灵，基督的功劳有效地应用于我们的灵魂——正如此处摩西用指头把血抹在亚伦身上。这也表明：福音的传道人当以极大的慎重与庄重——无论按立的和被按立的都当如此——被分别出来担当职事，正如那要作大工、受大托付的人。
II. 坛的分别为圣，似乎与祭司的分别为圣同时举行；七日一同所献的赎罪祭，既与坛有关，也与祭司有关（出 29:36,37）。为坛也行了赎罪之礼。坛本不能犯罪，既从未用过，也不能说被百姓的罪玷污了；然而自从人堕落以来，若不先为罪献上赎罪祭，便不能成圣归神——罪使我们既不配、也不宜为神所用。坛也被分别为圣——不仅自己被分别出来归于圣用，而且变得如此圣洁，以致能使所献的礼物成圣（太 23:19）。基督就是我们的坛；他为我们的缘故自己分别为圣，使我和我们的事奉得以成圣、蒙神悦纳（约 17:19）。
³⁸ "你每天所要献在坛上的，就是两只一岁的羊羔，每天常常这样献。
³⁹ 早晨要献这一只羊羔，黄昏要献那一只羊羔。
⁴⁰ 和这一只羊羔同献的，要用细面伊法十分之一，并捣成的油一欣四分之一，调和作素祭；又将酒一欣四分之一，作为奠祭。
⁴¹ 那一只羊羔要在黄昏的时候献上，照着早晨的素祭和奠祭的条例办理，作为献给耶和华馨香的火祭。
⁴² 这要在耶和华面前、会幕门口，作你们世世代代常献的燔祭；我要在那里与你相会，和你说说话。
⁴³ 我要在那里与以色列人相会，会幕就要因我的荣耀成为圣。
⁴⁴ 我要使会幕和坛成圣，也要使亚伦和他的儿子成圣，给我供祭司的职分。
⁴⁵ 我要住在以色列人中间，作他们的神。
⁴⁶ 他们必知道我是耶和华他们的神，是将他们从埃及地领出来的，为要住在他们中间；我是耶和华他们的神。"
在这段落里我们有：
I. 每日事奉的设立。每日早晨要在坛上献一只羊羔，黄昏献一只羊羔，各配素祭，都作为火祭，作为你们世世代代常献的燔祭（出 29:38-41）。无论是否还要献别的祭，这两祭是必献的，由公费支付，为全以色列的益处与安慰，为他们每日的罪赎罪，并向神承认他们每日所蒙的怜悯。这就是每日当尽之本分所要求的。后来安提阿古把每日所献的祭除掉许多 evenings and mornings，就是教会的那场大灾难，是预先说过的（但 8:11）。当注意：1. 这预表基督在他满足之工的基础上，长远活着为他教会不断的成圣而代求；他虽一次献上，但那一次的献祭因此成为持续的献祭。2. 这教导我们日日向神献上祈祷与赞美的属灵祭物——早晨、黄昏——谦卑地承认我们依赖他、并对他有所亏欠。我们每日的灵修当视为日常要务中最必需的，也是日常安慰中最甘甜的。无论我们事务如何，这绝不可省略——或早或晚；祈祷的时间当如用饭的时间那样按时持守。每日的祭正如神家每日的饭，所以常与饼和酒同献。凡不常常来到施恩宝座前的，便是使自己的灵魂挨饿。
II. 神赐给以色列的极大、极宝贵的应许——就是他向他们的恩惠，以及他们如此遵行他设立之礼时，他特别同在的记号。他像一个对每日献祭之设立深感满意的人那样说话；所以在继续后面别的设立之先，他插入了这些应许。正是在宗教上恒常，才得以在其中得着安慰。他应许：1. 必与他们保持相交；他不仅要与摩西相会、与他说话，还要与以色列人相会（出 29:43），悦纳为他们所献的每日之祭。当注意：凡殷勤诚实地按神自己所设立的典章敬拜他的，神必不失约与他们相会。2. 必承认他自己的设立——会幕、坛、祭司职分（出 29:43,44）；他必占有那分别为圣归他的物。当注意：凡为神荣耀而分别为圣的，必因神的荣耀而成圣。我们若尽自己的本分，神必尽他的本分；凡真诚献上归他的，他必记念并为自己得着。3. 必住在他们中间，作与他们立约的神，并以他特别恩待他们、与他们同在的确切而安慰的记号赐给他们（出 29:45,46）：*我要住在以色列人中间。*当注意：神在哪里设立他典章的会幕，他自己就必在那里居住。我就常与你们同在（太 28:20）。住在神家中的人，神必与他们同住。我要作他们的神，他们必知道我是如此。当注意：凡与神有约的关系——以他为他们的神——并对此有安慰的证据的，那人是真正有福的。我们若有了这个，就已经够了，再不需要别的使我们得福。
Original anglais
The Consecration of the Priests (1491 BC)
¹ And this is the thing that thou shalt do unto them to hallow them, to minister unto me in the priest's office: Take one young bullock, and two rams without blemish,
² And unleavened bread, and cakes unleavened tempered with oil, and wafers unleavened anointed with oil: of wheaten flour shalt thou make them.
³ And thou shalt put them into one basket, and bring them in the basket, with the bullock and the two rams.
⁴ And Aaron and his sons thou shalt bring unto the door of the tabernacle of the congregation, and shalt wash them with water.
⁵ And thou shalt take the garments, and put upon Aaron the coat, and the robe of the ephod, and the ephod, and the breastplate, and gird him with the curious girdle of the ephod:
⁶ And thou shalt put the mitre upon his head, and put the holy crown upon the mitre.
⁷ Then shalt thou take the anointing oil, and pour it upon his head, and anoint him.
⁸ And thou shalt bring his sons, and put coats upon them.
⁹ And thou shalt gird them with girdles, Aaron and his sons, and put the bonnets on them: and the priest's office shall be theirs for a perpetual statute: and thou shalt consecrate Aaron and his sons.
¹⁰ And thou shalt cause a bullock to be brought before the tabernacle of the congregation: and Aaron and his sons shall put their hands upon the head of the bullock.
¹¹ And thou shalt kill the bullock before the LORD, by the door of the tabernacle of the congregation.
¹² And thou shalt take of the blood of the bullock, and put it upon the horns of the altar with thy finger, and pour all the blood beside the bottom of the altar.
¹³ And thou shalt take all the fat that covereth the inwards, and the caul that is above the liver, and the two kidneys, and the fat that is upon them, and burn them upon the altar.
¹⁴ But the flesh of the bullock, and his skin, and his dung, shalt thou burn with fire without the camp: it is a sin offering.
¹⁵ Thou shalt also take one ram; and Aaron and his sons shall put their hands upon the head of the ram.
¹⁶ And thou shalt slay the ram, and thou shalt take his blood, and sprinkle it round about upon the altar.
¹⁷ And thou shalt cut the ram in pieces, and wash the inwards of him, and his legs, and put them unto his pieces, and unto his head.
¹⁸ And thou shalt burn the whole ram upon the altar: it is a burnt offering unto the LORD: it is a sweet savour, an offering made by fire unto the LORD.
¹⁹ And thou shalt take the other ram; and Aaron and his sons shall put their hands upon the head of the ram.
²⁰ Then shalt thou kill the ram, and take of his blood, and put it upon the tip of the right ear of Aaron, and upon the tip of the right ear of his sons, and upon the thumb of their right hand, and upon the great toe of their right foot, and sprinkle the blood upon the altar round about.
²¹ And thou shalt take of the blood that is upon the altar, and of the anointing oil, and sprinkle it upon Aaron, and upon his garments, and upon his sons, and upon the garments of his sons with him: and he shall be hallowed, and his garments, and his sons, and his sons' garments with him.
²² Also thou shalt take of the ram the fat and the rump, and the fat that covereth the inwards, and the caul above the liver, and the two kidneys, and the fat that is upon them, and the right shoulder; for it is a ram of consecration:
²³ And one loaf of bread, and one cake of oiled bread, and one wafer out of the basket of the unleavened bread that is before the LORD:
²⁴ And thou shalt put all in the hands of Aaron, and in the hands of his sons; and shalt wave them for a wave offering before the LORD.
²⁵ And thou shalt receive them of their hands, and burn them upon the altar for a burnt offering, for a sweet savour before the LORD: it is an offering made by fire unto the LORD.
²⁶ And thou shalt take the breast of the ram of Aaron's consecration, and wave it for a wave offering before the LORD: and it shall be thy part.
²⁷ And thou shalt sanctify the breast of the wave offering, and the shoulder of the heave offering, which is waved, and which is heaved up, of the ram of the consecration, even of that which is for Aaron, and of that which is for his sons:
²⁸ And it shall be Aaron's and his sons' by a statute for ever from the children of Israel: for it is an heave offering: and it shall be an heave offering from the children of Israel of the sacrifice of their peace offerings, even their heave offering unto the LORD.
²⁹ And the holy garments of Aaron shall be his sons' after him, to be anointed therein, and to be consecrated in them.
³⁰ And that son that is priest in his stead shall put them on seven days, when he cometh into the tabernacle of the congregation to minister in the holy place.
³¹ And thou shalt take the ram of the consecration, and seethe his flesh in the holy place.
³² And Aaron and his sons shall eat the flesh of the ram, and the bread that is in the basket, by the door of the tabernacle of the congregation.
³³ And they shall eat those things wherewith the atonement was made, to consecrate and to sanctify them: but a stranger shall not eat thereof, because they are holy.
³⁴ And if ought of the flesh of the consecrations, or of the bread, remain unto the morning, then thou shalt burn the remainder with fire: it shall not be eaten, because it is holy.
³⁵ And thus shalt thou do unto Aaron, and to his sons, according to all things which I have commanded thee: seven days shalt thou consecrate them.
³⁶ And thou shalt offer every day a bullock for a sin offering for atonement: and thou shalt cleanse the altar, when thou hast made an atonement for it, and thou shalt anoint it, to sanctify it.
³⁷ Seven days thou shalt make an atonement for the altar, and sanctify it; and it shall be an altar most holy: whatsoever toucheth the altar shall be holy.
Here is, I. The law concerning the consecration of Aaron and his sons to the priest's office, which was to be done with a great deal of ceremony and solemnity, that they themselves might be duly affected with the greatness of the work to which they were called, and that the people also might learn to magnify the office and none might dare to invade it.
1. The ceremonies wherewith it was to be done were very fully and particularly appointed, because nothing of this kind had been done before, and because it was to be a statute for ever that the high priest should be thus inaugurated. Now,
(1.) The work to be done was the consecrating of the persons whom God had chosen to be priests, by which they devoted and gave up themselves to the service of God and God declared his acceptance of them; and the people were made to know that they glorified not themselves to be made priests, but were called of God, Heb 5:4,5. They were thus distinguished from common men, sequestered from common services, and set apart for God and an immediate attendance on him. Note, All that are to be employed for God are to be sanctified to him. The person must first be accepted, and then the performance. The Hebrew phrase for consecrating is filling the hand (Ex 29:9): Thou shalt fill the hand of Aaron and his sons, and the ram of consecration is the ram of fillings, Ex 29:22,26. The consecrating of them was the perfecting of them; Christ is said to be perfect or consecrated for evermore, Heb 7:28. Probably the phrase here is borrowed from the putting of the sacrifice into their hand, to be waved before the Lord, Ex 29:24. But it intimates, [1.] That ministers have their hands full; they have no time to trifle, so great, so copious, so constant is their work. [2.] That they must have their hands filled. Of necessity they must have something to offer, and they cannot find it in themselves, it must be given them from above. They cannot fill the people's hearts unless God fill their hands; to him therefore they must go, and receive from his fulness.
(2.) The person to do it was Moses, by God's appointment. Though he was ordained for men, yet the people were not to consecrate him; Moses the servant of the Lord, and his agent herein, must do it. By God's special appointment he now did the priest's work, and therefore that which was the priest's part of the sacrifice was here ordered to be his, Ex 29:26.
(3.) The place was at the door of the tabernacle of meeting, Ex 29:4. God was pleased to dwell in the tabernacle, the people attending in the courts, so that the door between the court and the tabernacle was the fittest place for those to be consecrated in who were to mediate between God and man, and to stand between both, and lay their hands (as it were) upon both. They were consecrated at the door, for they were to be door-keepers.
(4.) It was done with many ceremonies.
[1.] They were to be washed (Ex 29:4), signifying that those must be clean who bear the vessels of the Lord, Isa 52:11. Those that would perfect holiness must cleanse themselves from all filthiness of flesh and spirit, 2Co 7:1, Isa 1:16-18. They were now washed all over; but afterwards, when they went in to minister, they washed only their hands and feet (Ex 30:19); for he that is washed needs no more, Joh 13:10.
[2.] They were to be clothed with the holy garments (Ex 29:5,6,8,9), to signify that it was not sufficient for them to put away the pollutions of sin, but they must put on the graces of the Spirit, be clothed with righteousness, Ps 132:9. They must be girded, as men prepared and strengthened for their work; and they must be robed and crowned, as men that counted their work and office their true honour.
[3.] The high priest was to be anointed with the holy anointing oil (Ex 29:7), that the church might be filled and delighted with the sweet savour of his administrations (for ointment and perfume rejoice the heart), and in token of the pouring out of the Spirit upon him, to qualify him for his work. Brotherly love is compared to this oil with which Aaron was anointed, Ps 133:2. The inferior priests are said to be anointed (Ex 30:30), not on their heads, as the high priest (Le 21:10), the oil was only mingled with the blood that was sprinkled upon their garments.
[4.] Sacrifices were to be offered for them. The covenant of priesthood, as all other covenants, must be made by sacrifice.
First, There must be a sin-offering, to make atonement for them, Ex 29:10-14. The law made those priests that had infirmity, and therefore they must first offer for their own sin, before they could make atonement for the people, Heb 7:27,28. They were to put their hand on the head of their sacrifice (Ex 29:10), confessing that they deserved to die for their own sin, and desiring that the killing of the beast might expiate their guilt, and be accepted as a vicarious satisfaction. It was used as other sin-offerings were; only, whereas the flesh of other sin-offerings was eaten by the priests (Le 10:18), in token of the priest's taking away the sin of the people, this was appointed to be all burnt without the camp (Ex 29:14), to signify the imperfection of the legal dispensation (as the learned bishop Patrick notes); for the sins of the priests themselves could not be taken away by those sacrifices, but they must expect a better high priest and a better sacrifice.
Secondly, There must be a burnt-offering, a ram wholly burnt, to the honour of God, in token of the dedication of themselves wholly to God and to his service, as living sacrifices, kindled with the fire and ascending in the flame of holy love, Ex 29:15-18. The sin-offering must first be offered and then the burnt-offering; for, till guilt be removed, no acceptable service can be performed, Isa 6:7.
Thirdly, There must be a peace-offering; it is called the ram of consecration, because there was more in this peculiar to the occasion than in the other two. In the burnt-offering God had the glory of their priesthood, in this they had the comfort of it; and, in token of a mutual covenant between God and them, 1. The blood of the sacrifice was divided between God and them (Ex 29:20,21); part of the blood was sprinkled upon the altar round about, and part put upon them, upon their bodies (Ex 29:20), and upon their garments, Ex 29:21. Thus the benefit of the expiation made by the sacrifice was applied and assured to them, and their whole selves from head to foot sanctified to the service of God. The blood was put upon the extreme parts of the body, to signify that it was all, as it were, enclosed and taken in for God, the tip of the ear and the great toe not excepted. We reckon that the blood and oil sprinkled upon garments spot and stain them; yet the holy oil, and the blood of the sacrifice, sprinkled upon their garments, must be looked upon as the greatest adorning imaginable to them, for they signified the blood of Christ, and the graces of the Spirit, which constitute and complete the beauty of holiness, and recommend us to God; we read of robes made white with the blood of the Lamb. 2. The flesh of the sacrifice, with the meat-offering annexed to it, was likewise divided between God and them, that (to speak with reverence) God and they might feast together, in token of friendship and fellowship. (1.) Part of it was to be first waved before the Lord, and then burnt upon the altar; part of the flesh (Ex 29:22), part of the bread, for bread and flesh must go together (Ex 29:23); these were first put into the hands of Aaron to be waved to and fro, in token of their being offered to God (who, though unseen, yet compasses us round on every side), and then they were to be burnt upon the altar (Ex 29:24,25), for the altar was to devour God's part of the sacrifice. Thus God admitted Aaron and his sons to be his servants, and wait at his table, taking the mat of his altar from their hands. Here, in a parenthesis, as it were, comes in the law concerning the priests' part of the peace-offerings afterwards, the breast and shoulder, which were now divided; Moses had the breast, and the shoulder was burnt on the altar with God's part, Ex 29:26-28. (2.) The other part, both of the flesh of the ram and of the bread, Aaron and his sons were to eat at the door of the tabernacle (Ex 29:31-33), to signify that he called them not only servants but friends, Joh 15:15. He supped with them, and they with him. Their eating of the things wherewith the atonement was made signified their receiving the atonement, as the expression is (Ro 5:11), their thankful acceptance of the benefit of it, and their joyful communion with God thereupon, which was the true intent and meaning of a feast upon a sacrifice. If any of it was left, it must be burnt, that it might not be in any danger of putrefying, and to show that it was an extraordinary peace-offering.
2. The time that was to be spent in this consecration: Seven days shalt thou consecrate them, Ex 29:35. Though all the ceremonies were performed on the first day, yet, (1.) They were not to look upon their consecration as completed till the seven days' end, which put a solemnity upon their admission, and a distance between this and their former state, and obliged them to enter upon their work with a pause, giving them time to consider the weight and seriousness of it. This was to be observed in after-ages, Ex 29:30. He that was to succeed Aaron in the high-priesthood must put on the holy garments seven days together, in token of a deliberate and gradual advance into his office, and that one sabbath might pass over him in his consecration. (2.) Every day of the seven, in this first consecration, a bullock was to be offered for a sin-offering (Ex 29:36), which was to intimate to them, [1.] That it was of very great concern to them to get their sins pardoned, and that though atonement was made, and they had the comfort of it, yet they must still keep up a penitent sense of sin and often repeat the confession of it. [2.] That those sacrifices which were thus offered day by day to make atonement could not make the comers thereunto perfect, for then they would have ceased to be offered, as the apostle argues, Heb 10:1,2. They must therefore expect the bringing in of a better hope.
3. This consecration of the priests was a shadow of good things to come. (1.) Our Lord Jesus is the great high-priest of our profession, called of God to be so, consecrated for evermore, anointed with the Spirit above his fellows (whence he is called Messiah, the Christ), clothed with the holy garments, even with glory and beauty, sanctified by his own blood, not that of bullocks and rams (Heb 9:12), made perfect, or consecrated, through sufferings, Heb 2:10. Thus in him this was a perpetual statute, Ex 29:9. (2.) All believers are spiritual priests, to offer spiritual sacrifices (1Pe 2:5), washed in the blood of Christ, and so made to our God priests, Re 1:5,6. They also are clothed with the beauty of holiness, and have received the anointing, 1Jo 2:27. Their hands are filled with work, to which they must continually attend; and it is through Christ, the great sacrifice, that they are dedicated to this service. His blood sprinkled upon the conscience purges it from dead works, that they may, as priests, serve the living God. The Spirit of God (as Ainsworth notes) is called the finger of God (Lu 21:20, compared with Mt 12:28), and by him the merit of Christ is effectually applied to our souls, as here Moses with his finger was to put the blood upon Aaron. It is likewise intimated that gospel ministers are to be solemnly set apart to the work of the ministry with great deliberation and seriousness both in the ordainers and in the ordained, as those that are to be employed in a great work and entrusted with a great charge.
II. The consecration of the altar, which seems to have been coincident with that of the priests, and the sin-offerings which were offered every day for seven days together had reference to the altar as well as the priests, Ex 29:36,37. An atonement was made for the altar. Though that was not a subject capable of sin, nor, having never yet been used, could it be said to be polluted with the sins of the people, yet, since the fall, there can be no sanctification to God but there must first be an atonement for sin, which renders us both unworthy and unfit to be employed for God. The altar was also sanctified, not only set apart itself to a sacred use, but made so holy as to sanctify the gifts that were offered upon it, Mt 23:19. Christ is our altar; for our sakes he sanctified himself, that we and our performances might be sanctified and recommended to God, Joh 17:19.
³⁸ Now this is that which thou shalt offer upon the altar; two lambs of the first year day by day continually.
³⁹ The one lamb thou shalt offer in the morning; and the other lamb thou shalt offer at even:
⁴⁰ And with the one lamb a tenth deal of flour mingled with the fourth part of an hin of beaten oil; and the fourth part of an hin of wine for a drink offering.
⁴¹ And the other lamb thou shalt offer at even, and shalt do thereto according to the meat offering of the morning, and according to the drink offering thereof, for a sweet savour, an offering made by fire unto the LORD.
⁴² This shall be a continual burnt offering throughout your generations at the door of the tabernacle of the congregation before the LORD: where I will meet you, to speak there unto thee.
⁴³ And there I will meet with the children of Israel, and the tabernacle shall be sanctified by my glory.
⁴⁴ And I will sanctify the tabernacle of the congregation, and the altar: I will sanctify also both Aaron and his sons, to minister to me in the priest's office.
⁴⁵ And I will dwell among the children of Israel, and will be their God.
⁴⁶ And they shall know that I am the LORD their God, that brought them forth out of the land of Egypt, that I may dwell among them: I am the LORD their God.
In this paragraph we have,
I. The daily service appointed. A lamb was to be offered upon the altar every morning, and a lamb every evening, each with a meat-offering, both made by fire, as a continual burnt-offering throughout their generations, Ex 29:38-41. Whether there were any other sacrifices to be offered or not, these were sure to be offered, at the public charge, for the benefit and comfort of all Israel, to make atonement for their daily sins, and to be an acknowledgement to God of their daily mercies. This was that which the duty of every day required. The taking away of this daily sacrifice by Antiochus, for so many evenings and mornings, was that great calamity of the church which was foretold, Da 8:11. Note, 1. This typified the continual intercession which Christ ever lives to make, in virtue of his satisfaction, for the continual sanctification of his church: though he offered himself once for all, yet that one offering thus becomes a continual offering. 2. This teaches us to offer up to God the spiritual sacrifices of prayer and praise every day, morning and evening, in humble acknowledgement of our dependence upon him and our obligations to him. Our daily devotions must be looked upon as the most needful of our daily works and the most pleasant of our daily comforts. Whatever business we have, this must never be omitted, either morning or evening; prayer-time must be kept up as duly as meat-time. The daily sacrifices were as the daily meals in God's house, and therefore they were always attended with bread and wine. Those starve their own souls that keep not up a constant attendance on the throne of grace.
II. Great and precious promises made of God's favour to Israel, and the tokens of his special presence with them, while they thus kept up his institutions among them. He speaks as one well pleased with the appointment of the daily sacrifice; for, before he proceeds to the other appointments that follow, he interposes these promises. It is constancy in religion that brings in the comfort of it. He promises, 1. That he would keep up communion with them; that he would not only meet Moses, and speak to him, but that he would meet the children of Israel, (Ex 29:43), to accept the daily sacrifices offered up on their behalf. Note, God will not fail to give those the meeting who diligently and conscientiously attend upon him in the ordinances of his own appointment. 2. That he would own his own institutions, the tabernacle, the altar, the priesthood (Ex 29:43,44); he would take possession of that which was consecrated to him. Note, What is sanctified to the glory of God shall be sanctified by his glory. If we do our part, God will do his, and will mark and fit that for himself which is in sincerity given up to him. 3. That he would reside among them as God in covenant with them, and would give them sure and comfortable tokens of his peculiar favour to them, and his special presence with them (Ex 29:45,46): I will dwell among the children of Israel. Note, Where God sets up the tabernacle of his ordinances he will himself dwell. Lo, I am with you always, Mt 28:20. Those that abide in God's house shall have God to abide with them. I will be their God, and they shall know that I am so. Note, Those are truly happy that have a covenant-interest in God as theirs and the comfortable evidence of that interest. If we have this, we have enough, and need no more to make us happy.
本章赐下具体的命令：I. 论祭司的就职圣礼与分别为圣，以及祭坛的成圣（出29:1-37）。II. 论每日当献的祭（出29:38-41）。与此相连的有神恩惠的应许——神必在他们一切的事奉中悦纳并赐福给他们（出29:42-46等）。