---
title: "Clarke"
description: "Verse Exodus 29:1. Take one young bullock — This consecration did not take place till after the erection of the tabernacle. See Leviticus 8:9-14. Verse Ex"
image: "/images/missing.jpg"
url: "https://realbiblebelievers.com/commentaries/clarkes-commentary/exodus/29"
---

Verse [Exodus 29:1](../../../kjv/exodus/29/1). ***Take one young bullock*** — This consecration did not take place till after the erection of the tabernacle. See [Leviticus 8:9-14](../../../kjv/leviticus/8/9-14).

Verse [Exodus 29:2](../../../kjv/exodus/29/2). ***Unleavened bread*** — *Three* kinds of bread as to its *form* are mentioned here, but all unleavened:
1. מצות matstsoth, *unleavened bread*, no matter in what shape. See [Exodus 12:8](../../../kjv/exodus/12/8).
2. חלת challoth, cakes, pricked or *perforated*, as the root implies.
3. רקיקי rekikey, an exceeding thin *cake*, from רק *rak*, to be *attenuated*, properly enough translated *wafer*. The manner in which these were prepared is sufficiently plain from the text, and probably these were the principal *forms* in which flour was prepared for household use during their stay in the wilderness.
These were all *waved* before the Lord, [Exodus 29:24](../../../kjv/exodus/29/24), as an acknowledgment that the bread that sustains the body, as well as the mercy which saves the soul, comes from God alone.

Verse [Exodus 29:4](../../../kjv/exodus/29/4). ***Thou - shalt wash them*** — This was done emblematically, to signify that they were to put away all filthiness of the flesh and spirit, and perfect holiness in the fear of God; [2 Corinthians 7:1](../../../kjv/2-corinthians/7/1).

Verse [Exodus 29:5](../../../kjv/exodus/29/5). ***Thou shalt take the garments*** — As most offices of spiritual and secular dignity had appropriate habits and *insignia*, hence, when a person was appointed to an office and habited for the purpose, he was said to be *invested* with that office, from *in*, used intensively, and *vestio*, I clothe, because he was then *clothed* with the vestments peculiar to that office.

Verse [Exodus 29:7](../../../kjv/exodus/29/7). ***Then shalt thou take the anointing oil*** — It appears, from [Isaiah 61:1](../../../kjv/isaiah/61/1), that *anointing with oil*, in consecrating a person to any important office, whether *civil* or *religious*, was considered as an emblem of the communication of the gifts and graces of the *Holy Spirit*. This ceremony was used on *three* occasions, viz., the installation of *prophets, priests*, and *kings*, into their respective offices. But why should such an anointing be deemed necessary? Because the common sense of men taught them that all good, whether spiritual or secular, must come from God, its origin and cause. Hence it was taken for granted,
1. That no man could *foretell* events unless inspired by the Spirit of God. And therefore the *prophet* was anointed, to signify the communication of the Spirit of wisdom and knowledge.
2. That no person could offer an acceptable *sacrifice* to God for the sins of men, or profitably minister in holy things, unless enlightened, influenced, and directed by the Spirit of grace and holiness. Hence the *priest* was anointed, to signify his being Divinely qualified for the due performance of his sacred functions.
3. That no man could enact just and equitable laws, which should have the prosperity of the community and the welfare of the individual continually in view, or could use the power confided to him only for the suppression of vice and the encouragement of virtue, but that man who was ever under the inspiration of the Almighty.
Hence *kings* were inaugurated by anointing with oil. *Two* of these officers only exist in all civilized nations, the *sacerdotal* and *regal*; and in some countries the *priest* and *king* are still consecrated by *anointing*. In the Hebrew language משח *mashach* signifies *to anoint*, and משיח *mashiach*, the *anointed person*. But as no man was ever dignified by holding the *three offices*, so no person ever had the title *mashiach*, the *anointed one*, but Jesus the Christ. He alone is *King* of kings and Lord of lords: the king who *governs* the universe, and *rules* in the hearts of his followers; the *prophet*, to instruct men in the way wherein they should go; and the great *high priest*, to make atonement for their sins. Hence he is called the *Messias*, a corruption of the word המשיח *hammashiach*, THE *anointed* ONE, in Hebrew; which gave birth to ὁ Χριστος, *ho* *Christos*, which has precisely the same signification in Greek. Of him, Melchizedek, Abraham, Aaron, David, and others were illustrious types. But none of these had the title of THE MESSIAH, or THE ANOINTED of GOD. This does, and ever will, belong exclusively to JESUS *the* CHRIST.

Verse [Exodus 29:10](../../../kjv/exodus/29/10). ***Shall put their hands upon the head of the bullock.*** — By this rite the animal was *consecrated to God*, and was then proper to be offered in sacrifice. *Imposition of hands* also signified that they offered the life of this animal as an atonement for their sins, and to redeem their lives from that death which, through their sinfulness, they had deserved. In the case of the sin-offering and trespass-offering, the person who brought the sacrifice placed his hands on the head of the animal between the horns, and confessed his sin over the sin-offering, and his trespass over the trespass-offering, saying, "I have sinned, I have done iniquity; I have trespassed, and have done thus and thus; and do return by repentance before thee, and with *this* I make atonement." Then the animal was considered as vicariously bearing the sins of the person who brought it. - [Exodus 29:14](../../../kjv/exodus/29/14)

Verse [Exodus 29:14](../../../kjv/exodus/29/14). ***It*****is*****a sin-offering.*** — [Genesis 4:7](../../../kjv/genesis/4/7); *"*[Genesis 13:13](../../../kjv/genesis/13/13)*"*; *"*[Leviticus 7:1](../../../kjv/leviticus/7/1)*"*, &c.

Verse [Exodus 29:18](../../../kjv/exodus/29/18). ***It is a burnt-offering*** — [Leviticus 7:1](../../../kjv/leviticus/7/1); [Leviticus 7:1](../../../kjv/leviticus/7/1), &c.

Verse [Exodus 29:19](../../../kjv/exodus/29/19). ***The other ram*** — There were two rams brought on this occasion: one was for a *burnt-offering*, and was to be entirely consumed; the other was the *ram of consecration*, [Exodus 29:22](../../../kjv/exodus/29/22), איל מלאים eil milluim, the *ram* of *filling up*, because when a person was dedicated or consecrated to God, his hands were filled with some particular offering proper for the occasion, which he presented to God. Hence the word *consecration* signifies the *filling up* or *filling the hands*, some part of the sacrifice being put into the hands of such persons, denoting thereby that they had now a right to offer sacrifices and oblations to God. It seems in reference to this ancient mode of consecration, that in the Church of England, when a person is ordained priest, a Bible is put into his hands with these words, "Take thou authority to preach the word of God," &c. The *filling the hands* refers also to the *presents* which, in the eastern countries, every inferior was obliged to bring when brought into the presence of a superior. Thus the sacrifice was considered, not only as an atonement for sin, but also as a means of approach and as a *present* to Jehovah.

Verse [Exodus 29:20](../../../kjv/exodus/29/20). ***Take of his blood*** — The putting the blood of the sacrifice on the *tip* of the *right ear*, the *thumb* of the *right hand*, and the *great toe* of the *right foot*, was doubtless intended to signify that they should *dedicate all their* *faculties and powers to the service of God*; their *ears* to the *hearing* and *study* of his *law*, their *hands* to *diligence* in the *sacred ministry* and to all *acts of obedience*, and their *feet* to *walking* in the *way of God's precepts*. And this *sprinkling* appears to have been used to teach them that they could neither *hear, work*, nor *walk* profitably, uprightly, and well-pleasing in the sight of God, without this application of the blood of the sacrifice. And as the blood of *rams, bulls*, and *goats*, could never take away sin, does not this prove to us that something infinitely *better* is shadowed out, and that *we* can do nothing holy and pure in the sight of a just and holy God, but through the blood of *atonement*? [Exodus 30:20](../../../kjv/exodus/30/20); [Exodus 30:20](../../../kjv/exodus/30/20).

Verse [Exodus 29:22](../../../kjv/exodus/29/22). ***The fat and the rump*** — The *rump* or *tail* of some of the eastern sheep is the best part of the animal, and is counted a great delicacy. They are also very large, some of them weighing from *twelve* to *forty pounds*' weight; "so that the owners," says Mr. *Ludolf*, in his *History of Ethiopia*, "are obliged to tie a little cart behind them, whereon they put the tail of the sheep, as well for the convenience of carriage, and to ease the poor creature, as to preserve the wool from dirt, and the tail from being torn among the bushes and stones." An engraving of this kind of sheep, his tall, cart, &c., may be seen at p. 53 of the above work.

Verse [Exodus 29:23](../../../kjv/exodus/29/23). ***And one loaf of bread*** — The bread of different kinds, ([Exodus 29:2](../../../kjv/exodus/29/2),) in this offering, seems to have been intended as a *minchah*, or offering of *grateful* acknowledgment for providential blessings. The essence of worship consisted in acknowledging God,
1. As the Creator, Governor, and Preserver of all things, and the Dispenser of every good and perfect gift.
2. As the Judge of men, the Punisher of sin, and he who alone could pardon it.
The minchahs, heave-offerings, wave-offerings, and thank-offerings, referred to the *first* point. The burnt-offerings, sin-offerings, and sacrifices in general, referred to the *second*.

Verse [Exodus 29:24](../../../kjv/exodus/29/24). **For*****a wave-offering*** — [Leviticus 7:1](../../../kjv/leviticus/7/1) &c., where an ample account of *all the offerings, sacrifices*, &c., under the Mosaic dispensation, and the reference they bore to the great sacrifice offered by Christ, is given in detail.

Verse [Exodus 29:25](../../../kjv/exodus/29/25). ***Thou shalt receive them of their hands*** — Aaron and his sons are here considered merely as any common persons bringing an offering to God, and not having, as yet, any authority to present it themselves, but through the *medium* of a *priest*. Moses, therefore, was now to Aaron and his sons what they were afterwards to the children of Israel; and as the minister of God he now *consecrates* them to the sacred office, and presents their offerings to Jehovah.

Verse [Exodus 29:27](../../../kjv/exodus/29/27). ***The breast of the wave-offering, and the shoulder of**********the heave-offering*** — As the *wave-offering* was agitated *to* and *fro*, and the *heave-offering up* and *down*, some have conceived that this twofold action represented the *figure of the cross*, on which the great *Peace-offering* between God and man was offered in the personal sacrifice of our blessed Redeemer. Had we authority for this conjecture, it would certainly cast much light on the meaning and intention of these offerings; and when the intelligent reader is informed that one of the most judicious critics in the whole republic of letters is the author of this conjecture, viz., *Houbigant*, he will treat it with respect. I shall here produce his own words on this verse:
*Hic distinguuntur*, תנופה et תרומה, ut ejusdem oblationis caeremoniae duae. In significatur, moveri oblatam victimam *huc* et *illuc*, ad *dextram* et ad *sinistram*. In תרומה *sursum* tolli, et *sublatam* rursus *deprimi*; nam pluribus vicibus id fiebat. Rem sic interpretantur Judaei; et Christianos docent, quanquam id non agentes, sic *adumbrari eam crucem, in quam generis humani victima illa* *pacifica sublata est*, quam veteres victimae omnes praenunciabant.
"The *heave-offering* and *wave-offering*, as two ceremonies in the same oblation, are here distinguished. The *wave-offering* implies that the victim was moved hither and thither, to the right hand and to the left; the *heave-offering* was lifted *up* and *down*, and this was done several times. In this way the Jews explain these things, and teach the Christians, that by these acts the *cross* was adumbrated, upon which that Peace-offering of the human race was lifted up which was prefigured by all the ancient victims."
The breast and the shoulder, thus *waved* and *heaved*, were by this consecration appointed to be the priests' portion for ever; and this, as Mr. Ainsworth piously remarks, "taught the priests how, with all their *heart* and all their *strength*, they should give themselves unto the service of the Lord in his Church." Moses, as *priest*, received on this occasion the *breast* and the *shoulder*, which became afterwards the portion of the priests; see [Exodus 29:28](../../../kjv/exodus/29/28), and [Leviticus 7:34](../../../kjv/leviticus/7/34). It is worthy of remark, that although Moses himself had no consecration to the sacerdotal office, yet he acts here as high priest, consecrates a high priest, and receives the *breast* and the *shoulder*, which were the priests' portion! But Moses was an *extraordinary messenger*, and derived his authority, without the medium of rites or ceremonies, immediately from God himself. It does not appear that Christ either baptized the *twelve apostles*, or ordained them by imposition of hands; yet, from his own infinite sufficiency, he gave them authority both to baptize, and to lay on hands, in appointing others to the work of the sacred ministry. [Exodus 29:29](../../../kjv/exodus/29/29)

Verse [Exodus 29:29](../../../kjv/exodus/29/29). ***The holy garments - shall be his son's after him*** — These garments were to descend from father to son, and no *new* garments were to be made.

Verse [Exodus 29:30](../../../kjv/exodus/29/30). ***Seven days*** — The priest in his consecration was to abide seven days and nights at the door of the tabernacle, keeping the Lord's watch. See [Leviticus 8:33](../../../kjv/leviticus/8/33), c. The number *seven* is what is called among the Hebrews a number of *perfection* and it is often used to denote the *completion,* *accomplishment, fulness*, or *perfection* of a thing, as this period contained the whole course of that time in which God created the world, and appointed the day of rest. As this act of consecration lasted seven days, it signified a *perfect* consecration: and intimated to the priest that his whole body and soul, his time and talents, should be devoted to the service of God and his people.
The number *seven*, which was a sacred number among the *Hebrews*, was conveyed from them down to the Greeks by means of the Egyptian philosophy, from which they borrowed most of their mysteries; and it is most likely that the opinion which the Greeks give is the same that the original framers of the idea had. That there was some *mystical idea* attached to it, is evident from its being made the number of *perfection* among the Hebrews. *Philo* and *Josephus* say that the *Essenes*, an ancient sect of the Jews, held it sacred "because it results from the side of a *square* added to those of a *triangle*." But what meaning does this convey? A *triangle*, or *triad*, according to the *Pythagoreans*, who borrowed their systems from the *Egyptians*, who borrowed from the *Jews*, was the emblem of *wisdom*, as consisting of *beginning* (Monad,) *middle* (Duad,) and *end* (Triad itself;) so *wisdom* consists of *three* parts - *experience* of the *past, attention* to the *present*, and *judgment* of the *future*. It is also the most penetrating of all forms, as being the shape of the *wedge*; and indestructibility is essential to it, as a *triangle* can never be destroyed. From those *three* *properties* it was the emblem of *spirit*. The *square, solid*, and *tetrad*, by the same system were interchangeable signs. Now a *square* is the representation of a *solid* or *matter*, and thus the number *seven* contains within itself the properties of both the *triangle* or *solid*, and the *square* or *tetrad*, i.e., is all emblem of body and spirit; comprehends both the *intellectual* and *natural* world; embraces the idea of GOD, the chief of spirits or essences; and all *nature*, the result of his power; thus a very fit emblem of perfection. It is perhaps in this way that we must explain what CICERO, Tusc. Quest., lib. i., cap. 10, says of the number *seven*, where he calls it the *knot and cement of all things;* *as being that by which the natural and spiritual world are* *comprehended in one idea*. Thus the ancient philosophers spoke of *numbers*, themselves being the best judges of their own meaning.

Verse [Exodus 29:33](../../../kjv/exodus/29/33). ***But a stranger shall not eat*****thereof**] That is, no person who was not of the *family of Aaron*- no *Israelite*, and not even a *Levite*.

Verse [Exodus 29:34](../../../kjv/exodus/29/34). ***Burn the remainder with fire*** — Common, voluntary, and peace-offerings, might be eaten even on the second day; see [Leviticus 7:16](../../../kjv/leviticus/7/16); [Leviticus 19:5-6](../../../kjv/leviticus/19/5-6). But this being a *peculiar* consecration, in order to qualify a person to offer sacrifices for sin, like that great sacrifice, the paschal lamb, that typified the atonement made by Christ, none of it was to be left till the morning lest *putrefaction* should commence, which would be utterly improper in a sacrifice that was to make expiation for sin, and bring the soul into a state of *holiness* and *perfection* with God. [Exodus 12:10](../../../kjv/exodus/12/10); [Exodus 12:10](../../../kjv/exodus/12/10).

Verse [Exodus 29:36](../../../kjv/exodus/29/36). ***Thou shalt cleanse the altar*** — The altar was to be sanctified for seven days; and it is likely that on each day, previously to the consecration service, the altar was wiped clean, and the former day's ashes, &c., removed.

Verse [Exodus 29:37](../../../kjv/exodus/29/37). ***Whatsoever touches the altar shall be holy.*** — To this our Lord refers [Matthew 23:19](../../../kjv/matthew/23/19), where he says the altar sanctifies the gift; and this may be understood as implying that whatever was laid on the altar became the *Lord's property*, and must be wholly devoted to sacred uses, for in no other sense could such things be *sanctified* by *touching the altar*.

Verse [Exodus 29:39](../../../kjv/exodus/29/39). ***One lamb thou shalt offer in the morning*** — These two lambs, one in the morning, and the other in the evening, were generally termed the *morning* and *evening daily sacrifices*, and were offered from the time of their settlement in the promised land to the destruction of Jerusalem by the Romans. The use of these sacrifices according to the Jews was this: "The morning sacrifice made atonement for the sins committed in the night, and the evening sacrifice expiated the sins committed during the day."

Verse [Exodus 29:40](../../../kjv/exodus/29/40). ***A tenth deal of flour*** — *Deal* signifies a *part*, from the Anglo-Saxon [Anglo-Saxon], to *divide*; hence [Anglo-Saxon], a *part*, a *portion* taken from the whole. From [Numbers 28:5](../../../kjv/numbers/28/5) we learn that this *tenth deal* was the *tenth part* of an *ephah*, which constituted what is called an *omer*. See [Exodus 16:36](../../../kjv/exodus/16/36); and [Exodus 16:36](../../../kjv/exodus/16/36) of the same chapter, where an account is given of different measures of capacity among the Hebrews. The *omer* contained about *three quarts* English.
***The fourth part of a hin*** — The *hin* contained *one gallon* and *two pints*. The *fourth* part of this was about *one quart* and a *half of a pint*.
***Drink-offering.*** — A libation poured out before the Lord. See its meaning, [Leviticus 7:1](../../../kjv/leviticus/7/1), &c.

Verse 43. ***There I will meet with the children of Israel*** — [Exodus 25:22](../../../kjv/exodus/25/22); [Exodus 25:22](../../../kjv/exodus/25/22).

Verse 44. ***I will sanctify - both Aaron and his sons*** — So we find the sanctification by Moses according to the Divine institution was only *symbolical*; and that Aaron and his sons must be sanctified, i.e., made holy, by God himself before they could officiate in holy things. From this, as well as from many other things mentioned in the sacred writings, we may safely infer that no designation by *man* only is sufficient to qualify any person to fill the office of a minister of the sanctuary. The approbation and consecration of man have both their propriety and use, but must never be made *substitutes* for the *unction* and *inspiration* of the Almighty. Let holy men *ordain*, but let God *sanctify*; then we may expect that his Church shall be built up on its most holy faith.

Verse 45. ***I will dwell among the children of Israel*** — This is the *great charter* of the people of God, both under the Old and New Testaments; see [Exodus 25:8](../../../kjv/exodus/25/8); [Leviticus 26:11-12](../../../kjv/leviticus/26/11-12); [2 Corinthians 6:16](../../../kjv/2-corinthians/6/16); [Revelation 21:3](../../../kjv/revelation/21/3). God dwells AMONG them: he is ever to be found in his Church to enlighten, quicken, comfort, and support it; to dispense the light of life by the preaching of his word, and the influences of his Spirit for the conviction and conversion of sinners. And he dwells IN those who believe; and this is the very tenor of the New Covenant which God promised to make with the house of Israel; see [Jeremiah 31:31-34](../../../kjv/jeremiah/31/31-34); [Ezekiel 37:24-28](../../../kjv/ezekiel/37/24-28); [Hebrews 8:7-12](../../../kjv/hebrews/8/7-12); and [2 Corinthians 6:16](../../../kjv/2-corinthians/6/16). And because God had promised to *dwell in all* his genuine followers, hence the frequent reference to this covenant and its privileges in the New Testament. And hence it is so frequently and strongly asserted that every believer is a habitation of God through the Spirit, [Ephesians 2:22](../../../kjv/ephesians/2/22). That the Spirit of God witnesses with their spirits that they are the children of God, [Romans 8:16](../../../kjv/romans/8/16). That the Spirit of Christ in their hearts enables them to call God their Father, [Galatians 4:6](../../../kjv/galatians/4/6). And that if any man have not this Spirit, he is none of his, [Romans 8:9](../../../kjv/romans/8/9), c. And hence St. Paul states this to be the sum and substance of apostolical preaching, and the *riches of the* *glory of the mystery* of the Gospel *among the Gentiles*, viz., *Christ* IN *you the hope of glory whom*, says he, *we preach,* *warning every man, and teaching every man in all wisdom; that we* *may present every man perfect* IN *Christ Jesus*; [Colossians 1:27-28](../../../kjv/colossians/1/27-28).

Verse 46. ***And they shall know that I*****am*****the Lord their God*** — That is, They shall *acknowledge* God, and their infinite obligations to him. In a multitude of places in Scripture the word *know* should be thus understood.
***That I may dwell among them*** — For without this *acknowledgment* and consequent dependence on and gratitude and obedience to God, they could not expect him to *dwell* among them.
BY *dwelling among the people* God shows that he would be a continual resident in their *houses* and in their *hearts; that he* *would be their God*- the sole object of their religious worship, to whom they should turn and on whom they should trust in all difficulties and distresses; and that he would be to them all that the *Creator* could be to his *creatures*. That in consequence they should have a *full conviction* of his presence and blessing, and a *consciousness* that HE was *their* God, and that they were *his* people. Thus then God dwells among men that they may *know* him; and they must know him that he may continue to dwell among them. He who does not experimentally know God, cannot have him as an indwelling *Saviour*; and he who does not *continue* to know - to acknowledge, love, and obey him, cannot retain him as his *Preserver* and *Sanctifier*. From the beginning of the world, the salvation of the souls of men necessarily implied the *indwelling* influences of God. Reader, hast thou *this* salvation? This alone will support thee in all thy travels in this wilderness, comfort thee in death, and give thee boldness in the day of judgment. "He," says an old writer, "who has pardon may look his judge in the face."

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