Exodus 29



                        THE CONSECRATION OF THE PRIESTS (vs. 1-37)


From the description of the priestly attire, the Divine Law-giver passed to the form

of priestly consecration, whereof investiture in the “holy garments” was a part. The

ceremony of consecration was to consist of four things:


  • Ablution;
  • Investiture;
  • Chrism or Anointing with oil; and
  • Sacrifice.


In the directions given, we have, first, the preparation of the offerings (vs. 1-3);

secondly, directions for the ablutions (v. 4); thirdly, directions for the investiture of

Aaron (vs. 5-6), of his sons (vs. 8-9); fourthly, directions for the anointing (v. 7);

and fifthly, directions as to the mode in which the sacrifices should be offered and

disposed of (vs. 10-34). A command is then given that the ceremonies should be

repeated every day for a week (v. 35); and another, that the altar should receive

consecration at the same time as the priests (vs. 36-37). Additional light is thrown

on most of these matters by the account contained in Leviticus (ch. 8.), of the

manner in which Moses carried oat the directions here given to him.


vs. 1-3 – “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, - Literally “perfect.” On the offence to God of offering

Him blemished offerings, see Malachi 1:6-14 - and unleavened bread, (fermentation

is sort of corruption) and cakes unleavened tempered with oil, and wafers

unleavened anointed with oil: of wheaten flour shalt thou make them.  And thou

shalt put them into one basket, and bring them in the basket, with the bullock

and the two rams.”


                                                The Ablution


v. 4 – “And Aaron and his sons thou shalt bring unto the door of the

tabernacle of the congregation, and shalt wash them with water.  It is a true

instinct which has taught men the analogy between physical and moral purity, and led them

to typify the removal of spiritual, by the cleansing from physical, defilement. The religion

given at Sinai set a stamp of approval in many points on what may be called

the religion of nature;” and among them on this. Ablutions were required of the

priests, not only at consecration, but every time that they entered the tabernacle, or

sacrificed on the altar of burnt-offering (ch. 30:20). Washing was a main feature in

the cleansing of leprosy (Leviticus 13:54, 58) and of the leper. (ibid. 14:8). It was

also employed for the purification of many minor defilements (ibid.  11:25; 15:5;

17:15-16).  At what date it first came into use in the admission of proselytes is

uncertain.  Whether the washing of consecration extended to the whole body, or

was limited to the hands and feet, is also a point on which critics have disagreed,

but one of no great importance. (See John 13:9-10.)



                                    The Investiture of Aaron


 vs. 5-6 – “And thou shalt take the garments” - The directions, as here given,

are incomplete, and not quite in the right order. In the LXX. (Septuagint) they are

still more incomplete. For the full process of investiture, we mast look to

Leviticus 8:7-9. There we find that the process included nine acts:


            1. The putting on of the linen tunic.

            2. The girding with the under-girdle.

            3. The putting on of the robe of the ephod.

            4. The putting on of the ephod.

            5. The girding with the curious girdle of the ephod.

            6. The putting on of the breast-plate.

            7. The putting into the breast-plate of the Urim and Thummim.

            8. The putting on of the mitre.

            9. The affixing to the mitre of the golden plate.


The second and seventh are omitted here; and the order of the fifth andsixth is

inverted -  “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: 

And thou shalt put the mitre upon his head, and put the holy crown upon the mitre.”

-   It marked the royal character of the high priest, who, as the main type of

Christ in the Mosaic law, was bound to be “Prophet, Priest, and King.”

(Compare Leviticus 8:9.)



                                    The Chrism or Anointing


 v. 7 – “Then shalt thou take the anointing oil, and pour it upon his head, and

anoint him.” - The “anointing oil had been mentioned previously in ch. 25:6,

when “spices” had been required from the congregation to form a portion of it. Its

composition is given in ch. 30:23-25; a passage from which we gather that it was

exceedingly rich and costly. “And pour it upon his head” . Compare Psalm 133:2.

(I remember as a child at Oak Hill Church, this scripture very well but, perhaps

for unworthy purposes.  Our teacher, Ward Correll, would ask us how many

chapters we read during the week [a sort of daily Bible readings I guess] and

I would, on Sunday morning, read a bunch of these shorter psalms to inflate

my numbers.  I am thankful that God overlooks many youthful indescretions

but they are tainted nonetheless and need also the forgiveness of Jesus Christ –

fortunately – all was not lost as this scripture still lingers in my heart – CY –

2010)  While ablution is a rite common to many religions, the religious use of

unction is peculiar to the Mosaic and the Christian. In the Mosaic it was applied to

initiate into their office the prophet, the priest, and the king. In Christianity it was

originally a rite by which sick persons were miraculously cured (James 5:14-15),

from which use it was afterwards extended by ecclesiastical authority to other

important ceremonies. The typical meaning under Christianity is clear; the oil

represents the Holy Spirit, and the anointing the outpouring of that Spirit on those

who are the objects of it. Christ Himself obtained His title of Christ (or Messiah),

because He was “anointed with the Holy Ghost and with power” (Acts 10:38).

Under Mosaism this idea was, at most, latent. Unction was understood to mark:


  • Dignity, because the olive was the first of trees (Judges 9:9); and


  • Continuance, because oil preserves things for a long time from corruption.


Unction with the holy oil of the sanctuary no doubt further signified consecration to

God’s service. It was applied not only to the priests, but to the tabernacle, the ark,

the table of shew-bread with its vessels, the seven branched candlestick, the altar

of incense, the altar of burnt offering, and the laver, all of which thereupon became

most holy”ch. 30:26-29)



                                    The Investiture of Aaron’s Sons


vs. 8-9 – “And thou shalt bring his sons, and put coats upon them. And thou

shalt gird them with girdles, Aaron and his sons, and put the bonnets (caps)

on them: and the priest’s office shall be theirs for a perpetual statute: and thou

shalt consecrate Aaron and his sons.”



                                    The Consecration Offerings


vs. 10-34 – “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.” - in order to identify themselves with it, and transfer to it the guilt of their

own sins and imperfections, since it was to be a “sin-offering” (v. 14; compare Leviticus

4:4)  And thou shalt kill the bullock before the LORD, by the door of

the tabernacle of the congregation.  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.”  Expiation was obtained by the blood —

which is the life “ — of the victim being first smeared upon the four horns, and then

the remainder poured out at the altar’s base. Such was the usual practice with

“sin-offerings” (Leviticus 4:7) whereof this was to be the first example.  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.  But the flesh of the bullock, and his skin, and his dung, shalt thou

burn with fire without the camp” – The curse of sin which was on them, made

them unfit for food and even unworthy of burial within the camp. On the symbolism

of the burial, see Hebrews 13:11-13 -  “it is a sin offering.  Thou shalt also take

one ram; and Aaron and his sons shall put their hands upon the head of the

ram.”  Here, again, the object was to identify themselves with the victim, and make

it their representative; though now, as the ram was to be a burnt offering, self-

sacrifice, rather than expiation, was the leading thought.  And thou shalt slay the

ram, and thou shalt take his blood, and sprinkle it round about upon the altar.”

The blood was to be thrown from a basin, not sprinkled with the hand or with hyssop.

Rabbinical tradition says that it was so cast at two of the corners, and thus moistened

all the four sides. This was regarded as casting it “on the altar round about.”  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.  And thou shalt burn the whole ram

upon the altar: - This became the general law of the burnt-offering (Leviticus 1:9,13, 17).

It indicated that self-sacrifice was wholly acceptable to God; whereas in sin-offerings there

was a taint of evil which rendered all but certain parts of the victim unacceptable (v. 14) –

it is a burnt offering unto the LORD: it is a sweet savor, an

offering made by fire unto the LORD.” – (the offering would be pleasing to God) –

And thou shalt take the other ram” - Compare v. 15; and see also vs. 1 and 3,

where two rams had been mentioned. This second ram is called, “the ram of

consecration in v. 22, and again in Leviticus 8:22. It was “by far the most peculiar

part of the whole ceremony” (S. Clark). It must be viewed as a “peace-offering”

(Leviticus 3:1-17), but one of a peculiar character. The application of the blood to

the persons of the priests was altogether unique, and most significant. It was the

crowning act of consecration, and implied the complete dedication of their life and of

all their powers to the service of the Almighty – “and Aaron and his sons shall put

their hands upon the head of the ram.  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”

 - it sanctified that organ, which was to be ever open to the Divine voice; placed

upon the thumb of their right hand it sanctified their ministerial actions; placed

upon the great toe of their right foot it sanctified their  whole walk in life, their

going out,” and their “coming in.”  “And thou shalt take of the blood that is

upon the altar, and of the anointing oil” - The mixture of the blood with the

oil is unusual, and presents some difficulties; but perhaps it is best to view

it as symbolizing the intimate union which exists between justification and

sanctification the atoning blood, and the sanctifying grace of the Holy Spirit -

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.  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:  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:  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.” – The offerings were to be laid first, on the hands of Aaron, and then on

those of his sons, which were to support them; while Moses, putting his hands

under theirs, made a waving motion with them towards the four corners of the heavens,

to indicate that the gifts were offered to the omnipresent God. This process was that “filling

of the hand,” by which the actual installation in office took place. Moses, by

the act, transferred the priestly functions, which he had hitherto exercised, to his

brother and his brother’s descendants. He made them by his muscular energy perform their

first priestly act.  And thou shalt receive them of their hands, and burn them upon the

altar for a burnt offering, for a sweet savor before the LORD: it is an offering made

by fire unto the LORD.  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.” - Henceforth Aaron and his sons were to have the breast of all wave-offerings

(Leviticus 7:31-34); but on this occasion, as Moses officiated, the breast was to be his. 

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:   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.” A short digression is here made, from this

particular offering, to all future offerings for consecration. For the future both the

breast and the right shoulder are to belong to the priests. The shoulder, moreover,

is to be “heaved,” and only the breast “waved”  ....” heaving” being a single lifting

up of the offering towards heaven, while “waving” was a repeated movement in a

horizontal direction. Wave and heave offerings are always connected with the

portions of the priests, or with things dedicated to God’s service. (See chps.  25:2;

35:22, 24; 38:24, 29; Leviticus 7:30-34; Numbers 18:11, 19, 24)  And the holy

garments of Aaron shall be his sons’ after him, to be anointed therein, and to

be consecrated in them.   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.  And thou shalt take the ram of the consecration,

and seethe his flesh in the holy place.”  A sacrificial meal followed on every peace-

offering, in which the offerers participated. (ch. 18:12.)  “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.   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.”  An atoning force pervaded all

sacrifice. Sin-offerings were wholly expiatory; burnt-offerings and peace-offerings partially

so (Leviticus 1:4). “A stranger shall not eat thereof-  A stranger” in this

place does not mean a foreigner, but anyone who is not a priest.  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.”





                        CONSECRATION OF THE ALTAR


vs. 35-37 – “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.’

The repetition of the ceremony seven times on seven separate days seems to be

intended. Thus was an ideal completeness given to it.  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” - Rather, “thou shalt purify the altar by

making an atonement for it.” (see Leviticus 8:15) “and thou shalt anoint it, to

sanctify it.”  In his execution of these directions, Moses separated the anointing of the

altar from the cleansing, placing it even before the anointing of Aaron. He anointed it

by sprinkling the holy oil upon it seven times (Leviticus 8:11).  Seven days thou

shalt make an atonement for the altar, and sanctify it; and it shall be an altar

most holy: (Literally “holiness of holinesses” as in ch. 40:10).  whatsoever

toucheth the altar shall be holy.  (Rather, “must be holy”)



            The Consecration of the First High Priest (vs. 1-37)


Aaron may be viewed as either:  (1) a type of Christ, or (2)  a pattern to all ministers

who shall come after him.


  • AS A TYPE OF CHRIST, he typifies especially Christ’s priestly



ü      Christ “glorified not Himself to be made an high priest” (Hebrews

                        5:5), but was appointed by His Father, when He sware to Him, “Thou

                        art a priest for ever after the order of Melchizedek” (Psalm 110:4).

                        So Aaron took not the honor of the high priesthood to himself

                        (Hebrews 5:4), but was chosen by God (ch. 28:1-38), and invested with                                  

                        his office by Moses (Leviticus 8:6-36).


ü      Christ was “the Messiah” the “anointed one” — anointed with that

                        profusion and abundance, with which none other ever was or will be

                        for “God gave not the Spirit unto Him by measure” (John 3:34).

                        Aaron received the holy oil in profusion, by pouring. “The precious                             

                        ointment ran down upon his beard” — nay, “went down to the skirts of

                        his clothing” (Psalm 133:2).


ü      Christ was at once priest and king “born king of the Jews”

                        (Matthew 2:2); crucified as “king of the Jews” (Matthew 27:37);

                        crowned by the soldiers in mockery (ib, 29); founder of an

                        imperishable “kingdom” in reality. Aaron, in his capacity of priest,

                        wore a diadem, a “holy crown” (ch. 29:6; Leviticus 8:9), and may thus

                        be regarded as having had committed to him “a royal priesthood.”

ü      Christ has “all the treasures of wisdom and knowledge hid away

                        ajpo>krufoi) in him” (Colossians 2:3), and could freely declare the

                        will of God to man. Aaron had the precious Urim and Thummim hid

                        away in the folds of his breast-plate, and by their means could obtain a

                        knowledge of God’s will in any practical matter. Lastly,


ü      Christ is the “great mediator between God and man”, (I Timothy

      2:5) the one and only man who can intercede for his brethren

      effectually, who can make real atonement for their sins, and reconcile    

      them to His Father. Aaron’s special office was to make continual          

      atonement for all the sins of the people by such sacrifices as were         

      appointed by the law, to intercede for his brethren with God

      continually, and to be a mediator between them and Him,

                        representative of the true mediator.




ü      solemnly called by God and set apart for his high office.


ü      Prepared for it by an ablution, which typifies the removal of all



ü      Invested with it by a human authority, viz., Moses.


ü      Required on all occasions of its exercise to wear robes of office.


ü       Anointed with a holy oil, typical of the graces of the Holy Spirit.


ü      Appointed to minister continually before God in the tabernacle of the



ü      Appointed to resolve doubts by declaring God’s will in difficult cases

                        which should be brought before him.


ü      Required to bear upon his brow, in the sight of all men, a profession of

                        “Holiness to the Lord.” The official Aaron is thus, in numerous respects,

                        a pattern and example to all — even Christian ministers; but the personal

                        Aaron is, on the contrary, rather a warning. The weakness which allowed

                        the worship of the golden calf, and the presumption which led to

                        murmuring against Moses” (Numbers 12:1-12) indicate a character

                        which, if it had some virtues, had many and very serious defects.






                                    THE DAILY SACRIFICE (vs. 38-42)


The consecration of the altar, which is made a part of the consecration of the priests,

is to be followed immediately by the establishment of the daily sacrifice. Two lambs

are to be offered day by day to the Lord, one in the morning and the other in the

evening, as “a continual burnt-offering” (v. 42), in acknowledgment that the life of

the people belonged to Jehovah (Cook), and that they were bound to offer

perpetually “themselves, their souls and bodies, to be a reasonable holy, and lively

 sacrifice to Him.   (Romans 12:1-2)  The burnt-offerings were to be accompanied

by appropriate “meat and drink-offerings”i.e., by a certain quantity of flour

mingled with olive oil for the one, and a certain quantity of wine for the other — indications

of the debt of gratitude which the nation owed to God for His continual benefits and

the dedication of life in all its practical activities.


vs. 38-42 – “Now this is that which thou shalt offer upon the altar; two lambs of

the first year day by day continually.” - Compare ch. 12:5. The Septuagint  adds

without blemish.” But this is unnecessary, as all victims were to be without blemish.

 (Leviticus 22:20; Deuteronomy 15:21)  The one lamb thou shalt offer in the

morning; and the other lamb thou shalt offer at even: 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.  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 savor, an

offering made by fire unto the LORD.  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.”



                                    The Value of a Daily Sacrifice


Perpetual remembrance of God is one of the greatest needs for the maintenance and

furtherance of religion. “Pray without ceasing.” (I Thessalonians 5:17) - “In

everything by prayer and supplication with thanksgiving let your requests

be made known unto God” (Philippians 4:6). “I have set the Lord alway before

my face” (Psalm 16:8). These and numerous other texts lay down the perfect law —

constant worship of the Almighty. But human weakness, and the pressing concerns

of life, make literal compliance with the perfect law impossible. And in His mercy

God relaxes the law. “At evening and morning, and at noonday, will I pray,” says

the man after His own heart (Psalm 55:17); “and he shall hear my voice.” Daniel

prayed “three times a day, with his window open towards Jerusalem(Daniel

6:10). Coldness and worldliness have in the Christian Church reduced, for the most

part, the “three times” to twice; but still the obligation is acknowledged under all

circumstances at morn and even to lift the heart to God, and “look up.” Now, it is a

great help towards maintaining this minimum that there should be, twice a day, a

public service. The daily morning and evening sacrifice were a perpetual reminder to

the Israelites of their duty in respect of prayer — they felt the “lifting up of their

hands to be — according to the time of it — a morning or “an evening sacrifice”

(Psalm 141:2). And so, in the Christian Church, public service twice a day, which

prevails widely, is of great value.



            SUPPLICATION — as keeping it before them, by the sight of open church

            doors, and the sound of chiming bells, that God is, at the least, to be

            addressed twice a day, at morn and even, in earnest, heartfelt prayer; to be

            praised and thanked for His mercies, entreated for His forgiveness, besought

            for His support, and help, and blessing. What is done by public authority

            rouses attention, provokes inquiry, raises a general feeling that it would not

            be done unless it were right. Many a man, who has long neglected private

            prayer, has been led to acknowledge himself wrong, and to revert to the

            practice of it by the witness borne — the protest made — by those

            churches which persistently keep up the substitute for the morning and

            evening sacrifice of the tabernacle and temple, to wit — that daily morning

            and evening service in the sanctuary, which the Church of England, among

            others, enjoins upon her ministers.



      WITHOUT DISTRACTION. In many homes there is no quietness, no

      retired spot to which husband, or wife, or child can go for silent communion

      with the Almighty Father, or the Saviour. All is noise, tumult, bustle, hurry —    

      nay, sometimes, all is quarrel, angry words, cruel blows, threats, curses.

      Private prayer in such households, if it was ever known, drops out of use.         

      Frequently, it is not allowed — it provokes an outbreak — if done at all, it has

      to be done secretly, hastily, in fear and trembling. In such cases, how great a     

      blessing is it to those who feel the need of prayer, that there should be

      somewhere near them a sacred spot, whither they can, occasionally at any rate,            

      betake themselves to pray their own prayers, or join in the prayers of others as

      may seem best to them, and feel the near presence of the Almighty! “How  

      amiable are thy tabernacles, O Lord of Hosts! My soul longeth, yea, even         

      fainteth for the courts of the Lord!” “One day in thy courts is better than

      a thousand” elsewhere.  (Psalm 84:1-2,10)



                              GOD’S PROMISES (vs. 43-46)


The chapter terminates with a parenthetic insertion of various promises, intended to

cheer the Israelites under the hard circumstances of their wanderings in the

wilderness, and growing out of the mention of the tabernacle as “the tabernacle of

meeting (v. 42). “There,” says God, “He will meet, not only Moses, to speak to him,

but also the children of Israel, to receive their offerings, hear their prayers, and grant

their requests. There will He meet them, and there His glory shall be; and the

tabernacle shall be thereby sanctified. He will sanctify both the tabernacle and the

altar; He will sanctify, moreover, both Aaron and his sons; and He will dwell among

the children of Israel, and be their God; and they shall know him.” Very precious

and gracious promises, made absolutely; though, as the result showed (II Chronicles

36:14-18 – “NO REMEDY”), contingent on their obedience; and faithfully performed,

as long as even a remnant was obedient, during a space of above seven hundred years

from the Exodus  to the Captivity!


vs. 43-46 – “And there I will meet with the children of Israel  -  Lay Israelites

might not enter the tabernacle, and could only “meet God” at its entrance, when

they brought their sacrifices to the altar. He promises, however, to meet them on

these occasions with favor and acceptance.  “and the tabernacle shall be

sanctified by my glory.” – Compare ch. 40:34. The presence of the Shechinah was

the true sanctification of the tabernacle — all the rest was mere type and figure. God

not only “put His name there,” but put His presence there visibly.And I will

sanctify the tabernacle of the congregation, and the altar” -  See Leviticus 9:24,

where we learn that on the first occasion of Aaron’s offering sacrifice upon the

brazen altar, “there came a fire out from before the Lord, and consumed

upon the altar the burnt offering and the fat.” Thus the altar had its

miraculous sanctification, as well as the tabernacle, and was not merely

consecrated by human instrumentality.  “I will sanctify also both Aaron and

his sons, to minister to me in the priest’s office.” - It would seem to follow, by

parity of reasoning, that here also something more is intended than had been accomplished

by the rites of consecration. The verb is in the future — “I will sanctify” — and must

allude to something which has not yet taken place. Probably, sanctification of the spirit

is intended — that Divine influence upon the heart which

alone makes men really and truly “holy.” (Compare Leviticus 21:8, 15; 22:9, 16.)

But in this ease the promise must have been conditional. God would sanctify them so

far as they would allow Him.  “And I will dwell among the children of Israel, and

will be their God.” -  Compare ch. 25:8. Primarily, the indwelling of the Shechinah

in the holy of holies is, no doubt, meant; but the expression need not be limited to this.

God would be present with His people in manifold ways — to direct, sustain,

enlighten, defend, and save them.   And will be their God.”  Compare ch. 6:7.

What treasures of love, protection, bounty, tenderness, and pardon, are there

 in this phrase!  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” –

When they experience my protection, bounty, love, tenderness, pardon, they shall

truly feel and know in their inmost hearts, that I am the same God who delivered

them out of the bondage of Egypt, and brought them forth, for the very purpose of

dwelling among them.”  “I am the LORD their God.  “I am Jehovah, their God” –

No other God could deliver after this sort. No other God could be so long-suffering to

a stiffnecked people.”







                                    God’s Promises to His People


Here we may note:



            PROMISES, Man has no claim upon his Maker. Our “goodness extendeth

            not to Him.” (Psalm 16:2) - So far forth as we “do him true and laudable                    

            service,” we are “unprofitable servants — we have done that which was

            our duty to do” - (Luke 17:10). But how little of such service is rendered!

            How great are our shortcomings! How many our “sins, negligences, and       

            ignorances!”  How little do we deserve anything but evil at God’s hand!

            And yet, He not only bears with us, but makes us gracious promises. He

            binds Himself to us beforehand by express engagements — He pledges

            His own sacred word to bestow upon us divers blessings. Here He promised

            Israel five things:


ü      The sanctification of the tabernacle by the Shechinah;

ü      The sanctification of the altar;

ü      Holiness in Aaron and his sons;

ü      His own permanent abiding presence with them as their God; and

ü      Their own recognition of Him as their Lord God — the deliverer who

      brought them out of Egypt — the eternal — Jehovah Eloheyhem. And

      to Christians He has promised far more — pardon, redemption,         

      acceptance, sanctification by the Holy Spirit, eternal life!

                        Utterly unworthy as we are, these promises have been made to us.

                        God’s infinite goodness has caused Him to condescend to enter into                             

                        covenant with His creatures; and the promises which He has made to

                        us, “He for his part will most surely keep and perform.” (Romans






ü      The sanctification of the tabernacle was effected by the entrance

      into it of the Shechinah (ch. 40:34);


ü      That of the altar by the fire which “came out from before the Lord”

                        (Leviticus 9:24);


ü      Aaron and his sons were sanctified to the effectual performance of all

                        their ministerial acts, and were further personally sanctified, so far as

                        their own wills would permit;


ü      God did abide with His people Israel, notwithstanding all their shortcomings,

       for at least seven centuries; defended them from their enemies; taught them

      by his prophets; made them a praise and a wonder among the nations. And,

      on the whole,


ü      Notwithstanding occasional defections, Israel did recognize Jehovah

      as their God, did maintain His worship, did observe His laws, did

      believe that He dwelt among them, and was “the Lord their God.”

      Shall we think that to us He will be less faithful? Shall we doubt that

      He will give to us the covenanted blessings — pardon, and redemption,            

      and acceptance, and sanctification, and eternal life? Surely, “God is not

      a man that he should lie, or the son of man that he should repent.”

      (I Samuel 15:29) - He is “the faithful and the true” (Revelation 19:11).        

      He never broke a promise. All to which He is pledged He will most

      assuredly perform, if we only are not wanting on our part.



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