Exo 29:31-46 | Clarke

‏ Exodus 29:31-46

Verse 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 34. Burn the remainder with fire] Common, voluntary, and peace-offerings, might be eaten even on the second day; see Le 7:16; 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. See Clarke on Ex 12:10.

Verse 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 37. Whatsoever touches the altar shall be holy.] To this our Lord refers Mt 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 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 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 Nu 28:5 we learn that this tenth deal was the tenth part of an ephah, which constituted what is called an omer. See Ex 16:36; and See Clarke on Ex 16:16 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, Le 7:1, &c.

Verse 43. There I will meet with the children of Israel] See Clarke on Ex 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 Ex 25:8; Le 26:11,12; 2Co 6:16; Re 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 Jer 31:31-34; Eze 37:24-28; Heb 8:7-12; and 2Co 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, Eph 2:22. That the Spirit of God witnesses with their spirits that they are the children of God, Ro 8:16. That the Spirit of Christ in their hearts enables them to call God their Father, Ga 4:6. And that if any man have not this Spirit, he is none of his, Ro 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; Col 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."