Read-Post Through the Bible

[daniel1212av]

Exo 27:20-21 -
The instructions concerning the Oil For the Candlestick, and the daily trimming of the lamps by the priests, form a transition from the fitting up of the sanctuary to the installation of its servants.

Exo_27:20
The sons of Israel were to bring to Moses (lit., fetch to thee) olive oil, pure (i.e., prepared from olives “which had been cleansed from leaves, twigs, dust, etc., before they were crushed”), beaten, i.e., obtained not by crushing in oil-presses, but by beating, when the oil which flows out by itself is of the finest quality and a white colour. This oil was to be “for the candlestick to set up a continual light.”

Exo_27:21
Aaron and his sons were to prepare this light in the tabernacle outside the curtain, which was over the testimony (i.e., which covered or concealed it), from evening to morning, before Jehovah. “The tabernacle of the congregation,” lit., tent of assembly: this expression is applied to the sanctuary for the first time in the preset passage, but it afterwards became the usual appellation, and accords both with its structure and design, as it was a tent in style, and was set apart as the place where Jehovah would meet with the Israelites and commune with them (Exo_25:22). The ordering of the light from evening to morning consisted, according to Exo_30:7-8, and Lev_24:3-4, in placing the lamps upon the candlestick in the evening and lighting them, that they might give light through the night, and then cleaning them in the morning and filling them with fresh oil. The words “a statute for ever unto their generations (see at Exo_12:14) on the part of the children of Israel,” are to be understood as referring not merely to the gift of oil to be made by the Israelites for all time, but to the preparation of the light, which was to be regarded as of perpetual obligation and worth. “For ever,” in the same sense as in Gen_17:7 and Gen_17:13. – Barnes

Exo 27:20-21 -
The pure oil signified the gifts and graces of the Spirit, which all believers receive from Christ, the good Olive, and without which our light cannot shine before men. The priests were to light the lamps, and tend them. It is the work of ministers, by preaching and expounding the Scriptures, which are as a lamp, to enlighten the church, God's tabernacle upon earth. Blessed be God, this light is not now confined to the Jewish tabernacle, but is a light to lighten the gentiles, and for salvation unto the ends of the earth – MHCC

Vs. 20, 21: This is one of the many perpetual type statues which can no longer be literally kept since the LORD destroyed the Temple, signifying that the New Covenant of Jer. 31:31-33, which was instituted in Christ sinless blood (1 Cor. 11:25) was in effect. This destruction and replacement is what Hebrews 8:13, which was likely written before the destruction of the temple in 70AD,  alludes to when it declares, “(Heb 8:13)  "In that he saith, A new covenant, he hath made the first old. Now that which decayeth and waxeth old is ready to vanish away." 

But the obedience to this command is found under the New covenant in believers being filed with the Spirit of Christ and shining forth in the world in obeying His Word. Which to some is the savour of death unto death; and to the other the savour of life unto life. And who is sufficient for these things? (1 Cor. 2:25, 16).The holy presence of Christ comforts the afflicted, such as those who are grieved with the wickedness of the world as they strive for the cause of righteousness,  but it afflicts us when we are comfortable in worldliness and sin, and is opposed by the flesh.   

[daniel1212av]

Sorry for the delay - i was gone since about 4am.

(Exo 28)  "And take thou unto thee Aaron thy brother, and his sons with him, from among the children of Israel, that he may minister unto me in the priest's office, even Aaron, Nadab and Abihu, Eleazar and Ithamar, Aaron's sons. {2} And thou shalt make holy garments for Aaron thy brother for glory and for beauty. {3} And thou shalt speak unto all that are wise hearted, whom I have filled with the spirit of wisdom, that they may make Aaron's garments to consecrate him, that he may minister unto me in the priest's office. {4} And these are the garments which they shall make; a breastplate, and an ephod, and a robe, and a broidered coat, a mitre, and a girdle: and they shall make holy garments for Aaron thy brother, and his sons, that he may minister unto me in the priest's office. {5} And they shall take gold, and blue, and purple, and scarlet, and fine linen. {6} And they shall make the ephod of gold, of blue, and of purple, of scarlet, and fine twined linen, with cunning work. {7} It shall have the two shoulder pieces thereof joined at the two edges thereof; and so it shall be joined together. {8} And the curious girdle of the ephod, which is upon it, shall be of the same, according to the work thereof; even of gold, of blue, and purple, and scarlet, and fine twined linen.

{9} And thou shalt take two onyx stones, and grave on them the names of the children of Israel: {10} Six of their names on one stone, and the other six names of the rest on the other stone, according to their birth. {11} With the work of an engraver in stone, like the engravings of a signet, shalt thou engrave the two stones with the names of the children of Israel: thou shalt make them to be set in ouches of gold. {12} And thou shalt put the two stones upon the shoulders of the ephod for stones of memorial unto the children of Israel: and Aaron shall bear their names before the LORD upon his two shoulders for a memorial. {13} And thou shalt make ouches of gold; {14} And two chains of pure gold at the ends; of wreathen work shalt thou make them, and fasten the wreathen chains to the ouches. {15} And thou shalt make the breastplate of judgment with cunning work; after the work of the ephod thou shalt make it; of gold, of blue, and of purple, and of scarlet, and of fine twined linen, shalt thou make it. {16} Foursquare it shall be being doubled; a span shall be the length thereof, and a span shall be the breadth thereof. {17} And thou shalt set in it settings of stones, even four rows of stones: the first row shall be a sardius, a topaz, and a carbuncle: this shall be the first row. {18} And the second row shall be an emerald, a sapphire, and a diamond. {19} And the third row a ligure, an agate, and an amethyst. {20} And the fourth row a beryl, and an onyx, and a jasper: they shall be set in gold in their enclosings. {21} And the stones shall be with the names of the children of Israel, twelve, according to their names, like the engravings of a signet; every one with his name shall they be according to the twelve tribes.

{22} And thou shalt make upon the breastplate chains at the ends of wreathen work of pure gold. {23} And thou shalt make upon the breastplate two rings of gold, and shalt put the two rings on the two ends of the breastplate. {24} And thou shalt put the two wreathen chains of gold in the two rings which are on the ends of the breastplate. {25} And the other two ends of the two wreathen chains thou shalt fasten in the two ouches, and put them on the shoulder pieces of the ephod before it. {26} And thou shalt make two rings of gold, and thou shalt put them upon the two ends of the breastplate in the border thereof, which is in the side of the ephod inward. {27} And two other rings of gold thou shalt make, and shalt put them on the two sides of the ephod underneath, toward the forepart thereof, over against the other coupling thereof, above the curious girdle of the ephod. {28} And they shall bind the breastplate by the rings thereof unto the rings of the ephod with a lace of blue, that it may be above the curious girdle of the ephod, and that the breastplate be not loosed from the ephod.

{29} And Aaron shall bear the names of the children of Israel in the breastplate of judgment upon his heart, when he goeth in unto the holy place, for a memorial before the LORD continually. {30} And thou shalt put in the breastplate of judgment the Urim and the Thummim; and they shall be upon Aaron's heart, when he goeth in before the LORD: and Aaron shall bear the judgment of the children of Israel upon his heart before the LORD continually. {31} And thou shalt make the robe of the ephod all of blue. {32} And there shall be an hole in the top of it, in the midst thereof: it shall have a binding of woven work round about the hole of it, as it were the hole of an habergeon, that it be not rent. {33} And beneath upon the hem of it thou shalt make pomegranates of blue, and of purple, and of scarlet, round about the hem thereof; and bells of gold between them round about: {34} A golden bell and a pomegranate, a golden bell and a pomegranate, upon the hem of the robe round about. {35} And it shall be upon Aaron to minister: and his sound shall be heard when he goeth in unto the holy place before the LORD, and when he cometh out, that he die not. {36} And thou shalt make a plate of pure gold, and grave upon it, like the engravings of a signet, HOLINESS TO THE LORD. {37} And thou shalt put it on a blue lace, that it may be upon the mitre; upon the forefront of the mitre it shall be. {38} And it shall be upon Aaron's forehead, that Aaron may bear the iniquity of the holy things, which the children of Israel shall hallow in all their holy gifts; and it shall be always upon his forehead, that they may be accepted before the LORD. {39} And thou shalt embroider the coat of fine linen, and thou shalt make the mitre of fine linen, and thou shalt make the girdle of needlework. {40} And for Aaron's sons thou shalt make coats, and thou shalt make for them girdles, and bonnets shalt thou make for them, for glory and for beauty. {41} And thou shalt put them upon Aaron thy brother, and his sons with him; and shalt anoint them, and consecrate them, and sanctify them, that they may minister unto me in the priest's office.

{42} And thou shalt make them linen breeches to cover their nakedness; from the loins even unto the thighs they shall reach: {43} And they shall be upon Aaron, and upon his sons, when they come in unto the tabernacle of the congregation, or when they come near unto the altar to minister in the holy place; that they bear not iniquity, and die: it shall be a statute for ever unto him and his seed after him."

[daniel1212av]

Exodus 28 -
Aaron and his sons are set apart for the priest’s office, Exo_28:1. Garments to be provided for them, Exo_28:2, Exo_28:3. What these garments were, Exo_28:4, and of what made, Exo_28:5. The ephod, its shoulder-pieces, and girdle, Exo_28:6-8. The two onyx stones, on which the names of the twelve tribes were to be engraven, Exo_28:9-14. The breastplate of judgment; its twelve precious stones, engraving, rings, chains, and its use, Exo_28:15-29. The Urim and Thummim, Exo_28:30. The robe of the ephod, its border, bells, pomegranates, etc., and their use, Exo_28:31-35. The plate of pure gold and its motto, Exo_28:36, to be placed on Aaron’s mitre, Exo_28:37, Exo_28:38. The embroidered coat for Aaron, Exo_28:39. Coats, girdles, and bonnets, Exo_28:40. Aaron and his sons to be anointed for the priest’s office, Exo_28:41. Other articles of clothing and their use, Exo_28:42, Exo_28:43. – Clarke

Exo 28:1-5 -
Hitherto the heads of families were the priests, and offered sacrifices; but now this office was confined to the family of Aaron only; and so continued till the gospel dispensation. The holy garments not only distinguished the priests from the people, but were emblems of that holy conduct which should ever be the glory and beauty, the mark of the ministers of religion, without which their persons and ministrations will be had in contempt. They also typified the glory of the Divine majesty, and the beauty of complete holiness, which rendered Jesus Christ the great High Priest. But our adorning under the gospel, is not to be of gold and costly array, but the garments of salvation, the robe of righteousness.- MHCC[/i]

V. 3b: “I have filled with the spirit of wisdom.” Later we read, “And Joshua the son of Nun was full of the spirit of wisdom; for Moses had laid his hands upon him” (Dt. 34:9). And of Christ, “And the spirit of the LORD shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of the LORD" (Isa 11:2).  And for believers,  "That the God of our Lord Jesus Christ, the Father of glory, may give unto you the spirit of wisdom and revelation in the knowledge of him" (Eph 1:17).  This does not mean that there is more than one Holy Spirit, but that these are attributes of the one Holy Spirit, which the Father through Christ bestows upon those who seek and obey Him (Lk. 11:13; Acts 5:32).  "Now there are diversities of gifts, but the same Spirit."  "But all these worketh that one and the selfsame Spirit, dividing to every man severally as He will" (1 Cor 12:4, 11).   
 
 28:1-5 -
(cf. Ex 39:1-31). Appointment and Clothing of the Priests. - Exo_28:1, Exo_28:5. “Let Aaron thy brother draw near to thee from among the children of Israel, and his sons with him, that he may be a priest to Me.” Moses is distinguished from the people as the mediator of the covenant. Hence he was to cause Aaron and his sons to come to him, i.e., to separate them from the people, and install them as priests, or perpetual mediators between Jehovah and His people. The primary meaning of cohen, the priest, has been retained in the Arabic, where it signifies administrator alieni negotii, viz., to act as a mediator for a person, or as his plenipotentiary, from which it came to be employed chiefly in connection with priestly acts. Among the heathen Arabs it is used “maxime de hariolis vatibusque;” by the Hebrews it was mostly applied to the priests of Jehovah; and there are only a few placed in which it is used in connection with the higher officers of state, who stood next to the king, and acted as it were as mediators between the king and the nation (thus 2Sa_8:18; 2Sa_20:26; 1Ki_4:5). For the duties of their office the priests were to receive “holy garments for glory and for honour.” Before they could draw near to Jehovah the Holy One (Lev_11:45), it was necessary that their unholiness should be covered over with holy clothes, which were to be made by men endowed with wisdom, whom Jehovah had filled with the spirit of wisdom. “Wise-hearted,” i.e., gifted with understanding and judgment; the heart being regarded as the birth-place of the thoughts. In the Old Testament wisdom is constantly used for practical intelligence in the affairs of life; here, for example, it is equivalent to artistic skill surpassing man's natural ability, which is therefore described as being filled with the divine spirit of wisdom. These clothes were to be used “to sanctify him (Aaron and his sons), that he might be a priest to Jehovah.” Sanctification, as the indispensable condition of priestly service, was not merely the removal of the uncleanness which flowed from sin, but, as it were, the transformation of the natural into the glory of the image of God. In this sense the holy clothing served the priest for glory and ornament. The different portions of the priest's state-dress mentioned in Exo_28:4 are described more fully afterwards. For making them, the skilled artists were to take the gold, the hyacinth, etc. The definite article is sued before gold and the following words, because the particular materials, which would be presented by the people, are here referred to. – K+D

Exo 28:6-14 -
This richly-wrought ephod was the outmost garment of the high priest; plain linen ephods were worn by the inferior priests. It was a short coat without sleeves, fastened close to the body with a girdle. The shoulder-pieces were buttoned together with precious stones set in gold, one on each shoulder, on which were engraven the names of the children of Israel. Thus Christ, our High Priest, presents his people before the Lord for a memorial. As Christ's coat had no seam, but was woven from the top throughout, so it was with the ephod. The golden bells on this ephod, by their preciousness and pleasant sound, well represent the good profession that the saints make, and the pomegranates the fruit they bring forth. – MHCC

Exo 28:15-30 -
The chief ornament of the high priest, was the breastplate, a rich piece of cloth, curiously worked. The name of each tribe was graven in a precious stone, fixed in the breastplate, to signify how precious, in God's sight, believers are, and how honourable. How small and poor soever the tribe was, it was as a precious stone in the breastplate of the high priest; thus are all the saints dear to Christ, however men esteem them. The high priest had the names of the tribes, both on his shoulders and on his breast, which reminds us of the power and the love with which our Lord Jesus pleads for those that are his. He not only bears them up in his arms with almighty strength, but he carries them in his bosom with tender affection. What comfort is this to us in all our addresses to God! The Urim and Thummim, by which the will of God was made known in doubtful cases, were put in this breastplate. Urim and Thummim signify light and integrity. There are many conjectures what these were; the most probable opinion seems to be, that they were the twelve precious stones in the high priest's breastplate. Now, Christ is our Oracle. By him God, in these last days, makes known himself and his mind to us, Heb_1:1, Heb_1:2; Joh_1:18. He is the true Light, the faithful Witness, the Truth itself, and from him we receive the Spirit of Truth, who leads into all truth. – MHCC

Exo 28:31-39 -
The robe of the ephod was under the ephod, and reached down to the knees, without sleeves. Aaron must minister in the garments appointed. We must serve the Lord with holy fear, as those who know they deserve to die. A golden plate was fixed on Aaron's forehead, engraven with “Holiness to the Lord.” Aaron was hereby reminded that God is holy, and that his priests must be holy, devoted to the Lord. This must appear in their forehead, in open profession of their relation to God. It must be engraven like the engravings of a signet; deep and durable; not painted so as to be washed off, but firm and lasting; such must our holiness to the Lord be. Christ is our High Priest; through him sins are forgiven to us, and not laid to our charge. Our persons, our doings, are pleasing to God upon the account of Christ, and not otherwise. – MHCC

Exo 28:40-43 -
The priest's garments typify the righteousness of Christ. If we appear not before God in that, we shall bear our iniquity, and die. Blessed is he, therefore, that watcheth, and keepeth his garments, Rev_16:15. And blessed be God that we have a High Priest, appointed of God, and set apart for his work; furnished for his high office by the glory of his Divine majesty, and the beauty of perfect holiness. Happy are we, if by the law spiritually understood, we see that such a High Priest became us; that we cannot draw near to a holy God, or be accepted, but by him. There is no light, no wisdom, no perfection, but from him; no glory, no beauty, but in being like unto him. Let us take encouragement from the power, love, and compassion of our High Priest, to draw near with boldness to the throne of grace, that we may obtain mercy, and find grace to help in time of need. – MHCC
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[daniel1212av]

Exo 28:1-43 -
(Compare Exo. 39:1-31.) Moses is now commanded to commit all that pertains to the offerings made to the Lord in the sanctuary to the exclusive charge of the members of a single family, who were to hold their office from generation to generation. In the patriarchal times, the external rites of worship had generally been conducted by the head of the tribe or family, in accordance with the principle involved in the dedication of the firstborn Exo_13:2; Num_3:12-13. Moses, as the divinely-appointed and acknowledged leader of the nation, had, on a special occasion, appointed those who were to offer sacrifice, and had himself sprinkled the consecrating blood of the victims on the people Exo_24:5-6, Exo_24:8. On the completion of the tabernacle, after Aaron and his sons had been called to the priesthood, he took chief part in the daily service of the sanctuary Exo_40:23-29, Exo_40:31-32 until the consecration of the family of Aaron, on which occasion he appears to have exercised the priest’s office for the last time (Lev. 8:14-29; compare Exo. 29:10-26). The setting apart of the whole tribe of Levi for the entire cycle of religious services is mentioned Num_3:5-13; 8:5-26; 18:1-32.

Exo_28:1
Nadab and Abihu, the two older sons of Aaron, had accompanied their father and the seventy Elders when they went a part of the way with Moses up the mountain Exo_24:1, Exo_24:9. Soon after their consecration they were destroyed for offering “strange fire before the Lord” Lev_10:1-2. Eleazar and Ithamar are here mentioned for the first time, except in the genealogy, Exo_6:23. Eleazar succeeded his father in the High priesthood, and was himself succeeded by his son Phinehas Jdg_20:28. But Eli, the next high priest named in the history, was of the line of Ithamar. The representatives of both families held office at the same time in the days of David. See 1Ch_24:1-3; 2Sa_8:17.

Exo_28:3
The spirit of wisdom - See Exo_31:3 note. What may be especially noticed in this place is, that the spirit of wisdom given by the Lord is spoken of as conferring practical skill in the most general sense.
Garments to consecrate him - A solemn recognition of the significance of an appointed official dress. It expresses that the office is not created or defined by the man himself Heb_5:4, but that he is invested with it according to prescribed institution. The rite of anointing was essentially connected with investiture in the holy garments Exo_29:29-30; Exo_40:12-15. The history of all nations shows the importance of these forms.

Exo_28:5
With the exception of the gold, the materials were the same as those of the tabernacle-cloth, the veil of the tabernacle and the entrance-curtain of the tent Exo_26:1, Exo_26:31, Exo_26:36; Exo_25:4. The gold was made into thin flat wires which could either be woven with the woolen and linen threads, or worked with the needle. In regard to the mixture of linen and woollen threads in the High priest’s dress, see Lev_19:19.

Exo_28:6-12
The ephod - Exo_39:2-7. The Hebrew word has the same breadth of meaning as our word vestment. The garment was worn over the shoulders, and was the distinctive vestment of the High priest, to which “the breast-plate of judgment” was attached Exo_28:25-28.
Cunninq work - Skilled work, or work of a skilled man Exo_35:35.

Exo_28:7
Compare Exo_39:4. The ephod consisted of two principal pieces of cloth, one for the back and the other for the front, joined together by shoulder straps (see Exo_28:27 note). Below the arms, probably just above the hips, the two pieces were kept in place by a band attached to one of the pieces. On the respect in which the ephod of the High priest was held, see 1Sa_2:28; 1Sa_14:3; 1Sa_21:9; 1Sa_23:6-9; 1Sa_30:7. But an ephod made of linen appears to have been a recognized garment not only for the common priests 1Sa_22:18, but also for those who were even temporarily engaged in the service of the sanctuary 1Sa_2:18; 2Sa_6:14; 1Ch_15:27.

Exo_28:8
The curious girdle ... - Rather: the band for fastening it, which is upon it, shall be of the same work, of one piece with it. This band being woven on to one of the pieces of the ephod, was passed round the body, and fastened by buttons, or strings, or some other suitable contrivance.

Exo_28:11
Like the engravings of a signet - Compare Exo_28:21, Exo_28:36. These words probably refer to a special way of shaping the letters, adapted for engraving on a hard substance. Seal engraving on precious stones was practiced in Egypt from very remote times.
Ouches of gold - Gold settings formed not of solid pieces of metal, but of woven wire, wreathed round the stones in what is called cloisonnee work, a sort of filigree, often found in Egyptian ornaments. These stones, as well as those on the breastplate, were perhaps in the form of ovals, or rather ellipses, like the cartouches, containing proper names, in hieroglyphic inscriptions. The word “ouches” is used by Shakespeare, Spenser, and some of their contemporaries in the general sense of “jewels.”

Exo_28:12
Upon the shoulders - i. e. upon the shoulder pieces of the ephod. See Exo_28:7.
Upon his two shoulders - Compare Isa_9:6; Isa_22:22. The high priest had to represent the Twelve tribes in the presence of Yahweh; and the burden of his office could not be so aptly symbolized anywhere as on his shoulders, the parts of the body fittest for carrying burdens.
Verse 13-30
Compare Exo_39:8-21.

Exo_28:14
Rather, two chains of pure gold shalt thou make of wreathen work, twisted like cords. They were more like cords of twisted gold wire than chains in the ordinary sense of the word. Such chains have been found in Egyptian tombs.

Exo_28:15
The breastplate of judgment - The meaning of the Hebrew word rendered “breastplate,” appears to be simply “ornament”. The term breastplate relates merely to its place in the dress.

Exo_28:16
Doubled - To give it stability, or to form what was used as a bag for the Urim and Thummim: the latter appears to be the more likely. - BARNES

[daniel1212av]

Exo_28:17
Settings - Ouches of “cloisonnec” work, like those mentioned in Exo_28:11.
A sardius - i. e. “the red stone.” The Sardian stone, or sard, was much used by the ancients for seals; and it is perhaps the stone of all others the best for engraving.
Topaz - Not the stone now called the topaz: it may have been the chrysolite, a stone of a greenish hue.
A carbuncle - More probably the beryl, which is a kind of emerald.

Exo_28:18
An emerald - Rather the garnet, which when cut with a convex face is termed the carbuncle.
A sapphire - Not the stone now called the sapphire; the lapis-lazuli is most probably meant.
A diamond - There is no trace of evidence that the ancients ever acquired the skill to engrave on the diamond, or even that they were acquainted with the stone. The “diamond” here may possibly be some variety of chalcedony, or (perhaps) rock crystal.

Exo_28:19
A ligure - Amber, which came from Liguria.

Exo_28:20
A beryl - Supposed to be a brilliant yellow stone, identified with what is now nown as the Spanish topaz.
A jasper - Probably the green jasper.

Exo_28:22
Chains ... - See Exo_28:14.

Exo_28:23
On the two ends of the breastplate - The extremities spoken of here, and in the next verse, must have been the upper corners of the square. The chains attached to them Exo_28:25 suspended the breastplate from the ouches of the shoulder pieces Exo_28:9, Exo_28:11-12.

Exo_28:27
“And two rings of gold shalt thou make and put them on the two shoulder pieces of the ephod, low down in the front of it, near the joining, above the band for fastening it.” It would seem that the shoulder pieces were continued down the front of the ephod as far as the band (see Exo_28:; the joining appears to have been the meeting of the extremities of the shoulder pieces with the band. These rings were attached to the shoulder pieces just above this joining.

Exo_28:28
The curious girdle of the ephod - The band for fastening it (see Exo_28:8 note).

Exo_28:29
See Exo_28:12; the same names engraved on the stones of the breastplate were worn over the heart, the seat of the affections, as well as of the intellect, to symbolize the relation of love and of personal interest which the Lord requires to exist between the priest and the people.

Exo_28:30
The Urim and the Thummim - “The Light and the Truth, or perfection.”
From the way in which they are spoken of here and in Lev_8:8, compared with Exo_28:15-21, it would appear that the Urim and the Thummim were some material things, previously existing and familiarly known, that they were separate from the breastplate itself, as well as from the gems that were set upon it, and were kept in the bag of the breastplate Exo_28:16.
By means of them the will of Yahweh, especially in what related to the wars in which His people were engaged, was made known. They were formally delivered by Moses to Aaron Lev_8:8, and subsequently passed on to Eleazar Num_20:28; Num_27:21. They were esteemed as the crowning glory of the tribe of Levi Deu_33:8. There is no instance on record of their being consulted after the time of David.
The opinion has prevailed to a great extent that the Urim and the Thummim were of Egyptian origin, and two small images of precious stone, and that the divine will was manifested through them by some physical effect addressed to the eye or the ear.
Others prefer the view that they were some means for casting lots. Appeals to lots were made under divine authority by the chosen people on the most solemn occasions Lev_16:8; Num_26:55; Jos_7:14-18; Jos_13:6; Jos_18:8; 1Sa_14:41-42; Act_1:26, and it must have been a truth commonly recognized by the people that though “the lot was cast into the lap, the whole disposing thereof was of the Lord” Pro_16:33.

Exo_28:31-35
The robe of the ephod - Exo_39:22-26. A frock or robe of the simplest form, woven without seam, wholly of blue. It was put on by being drawn over the head. It appears to have had no sleeves. It probably reached a little below the knees. It must have been visible above and below the ephod, the variegated texture of which it must have set off as a plain blue groundwork.

Exo_28:32
An habergeon - Corselets of linen, such as appear to be here referred to, were well known amongst the Egyptians.

Exo_28:35
His sound - Its sound, i. e. the sound of the robe, that the people, who stood without, when they heard the sound of the bells within the tabernacle, might have a sensible proof that the high priest was performing the sacred rite in their behalf, though he was out of their sight.
That he die not - The bells also bore witness that the high priest was, at the time of his ministration, duly attired in the dress of his office, and so was not incurring the sentence of death (see also Exo_28:43). An infraction of the laws for the service of the sanctuary was not merely an act of disobedience; it was a direct insult to the presence of Yahweh from His ordained minister, and justly incurred a sentence of capital punishment. Compare Exo_30:21; Lev_8:35; Lev_10:7.

Exo_28:36-43
Compare Exo_39:27-31.

Exo_28:36
Holiness to the Lord - This inscription testified in express words the holiness with which the high priest was invested in virtue of his sacred calling.

Exo_28:37
A blue lace - The plate was fastened upon a blue band or fillet, so tied round the mitre as to show the plate in front.
The mitre - A twisted band of linen Exo_28:39 coiled into a cap, to which the name mitre, in its original sense, closely answers, but which, in modern usage, would rather be called a turban.

Exo_28:38
Bear the iniquity of the holy things - The Hebrew expression “to bear iniquity” is applied either to one who suffers the penalty of sin (Exo_28:43; Lev_5:1, Lev_5:17; Lev_17:16; Lev_26:41, etc.), or to one who takes away the sin of others (Gen_50:17; Lev_10:17; Lev_16:22; Num_30:15; 1Sa_15:25, etc.). In several of these passages, the verb is rightly rendered to forgive. The iniquity which is spoken of in this place does not mean particular sins actually committed, but that condition of alienation from God in every earthly thing which makes reconciliation and consecration needful. Compare Num_18:1. It belonged to the high priest, as the chief atoning mediator between Yahweh and His people (see the note at Exo_28:36), to atone for the holy things that they might be “accepted before the Lord” (compare Lev_8:15, note; Lev_16:20, Lev_16:33, note): but the common priests also, in their proper functions, had to take their part in making atonement (Lev_4:20; Lev_5:10; Lev_10:17; Lev_22:16; Num_18:23, etc.).

Exo_28:39
The coat of fine linen - A long tunic, or cassock. Josephus says that it was worn next the skin, that it reached to the feet, and that it had closely fitting sleeves. The verb translated “embroider” appears rather to mean weave in diaper work. The tissue consisted of threads of one and the same color diapered in checkers, or in some small figure.
The girdle of needlework - The girdle of the work of the embroiderer Exo_26:1; Exo_35:35. The word translated “girdle” is different from that so rendered in Exo_28:8 (see the note), and is probably Egyptian. Josephus says that it was wound several times round the body, and that its ends ordinarily hung down to the feet, but were thrown over the shoulder when the priest was engaged in his work.

Exo_28:40
Bonnets - Caps of a simple construction which seem to have been cup-shaped.

Exo_28:41-43
The dress of white linen was the strictly sacerdotal dress common to the whole body of priests Eze_44:17-18. “These were for glory and for beauty” not less than “the golden garments” (as they were called by the Jews) which formed the high priest’s dress of state Exo_28:2. The linen suit which the high priest put on when he went into the most holy place on the day of atonement, appears to have been regarded with unique respect (Compare Exo_31:10; Lev_16:4, Lev_16:23), though it is nowhere stated that it was distinguished in its make or texture, except in having a girdle Exo_28:39 wholly of white linen, instead of a variegated one. The ancient Egyptian priests, like the Hebrew priests, wore nothing but white linen garments in the performance of their duties.

Exo_28:43
That they bear not iniquity and die - See Exo_28:35, note; Exo_28:38 note. – Barnes

[daniel1212av]

(Exo 29)  "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. {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."

[daniel1212av]

(Heb 9:22)  "And almost all things are by the law purged with blood; and without shedding of blood is no remission."

The word “offering” occurs 713 times in the Old Testament (KJV), and 11 times in this chapter alone, in which Aaron and his son are purfied and sanctified for the Lord's use in the service of His people.  We see in this that it was impossible for them to be minsters of God unles they were purified and sanctified, which ought to move us to deeper apprecaitin of the great salvation we have in Christ Jesus, by whom we access to the Father. 

In the chapter 5 different offerings are mentioned. ,

1.sin offering (v. 14).
2.burnt offering (v. 18).
3.wave offering (v. 24).
4.heave offering (. 27).
5.drink offering ( 40).

Exo 29:1-37 -
Aaron and his sons were to be set apart for the priest's office, with ceremony and solemnity. Our Lord Jesus is the great High Priest of our profession, called of God to be so; anointed with the Spirit, whence he is called Messiah, the Christ; clothed with glory and beauty; sanctified by his own blood; made perfect, or consecrated through sufferings, Heb_2:10. 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, Rev_1:5, Rev_1:6. They also are clothed with the beauty of holiness, and have received the anointing, 1Jo_2:27. The Spirit of God is called the finger of God, ( Luk_11:20, compared with Mat_12:28,) and by him the merit of Christ is applied to our souls. This consecration signifies the admission of a sinner into the spiritual priesthood, to offer spiritual sacrifices, acceptable to God through Jesus Christ. – MHCC

Exo 29:1-37 -
The consecration of the priests. See the notes to Lev. 8–9.
Exo_29:4
Door of the tabernacle - Entrance of the tent. See Lev_8:3.
Exo_29:27
The “waving” was the more solemn process of the two: it was a movement several times repeated, while “heaving” was simply a “lifting up” once.
Exo_29:33
A stranger - One of another family, i. e. in this case, one not of the family of Aaron. – Barnes

Exo 29:1 - CONSECRATING THE PRIESTS AND THE ALTAR. (Exo. 29:1-35)

hallow them, to minister unto me in the priest's office--The act of inaugurating the priests was accompanied by ceremonial solemnities well calculated not only to lead the people to entertain exalted views of the office, but to impress those functionaries themselves with a profound sense of its magnitude and importance. In short, they were taught to know that the service was for them as well as for the people; and every time they engaged in a new performance of their duties, they were reminded of their personal interest in the worship, by being obliged to offer for themselves, before they were qualified to offer as the representatives of the people.  – JFB

Exo 29:1 -
Take one young bullock - This consecration did not take place till after the erection of the tabernacle. See Lev_8:9-14. – Clarke

Exo 29:2 -
Unleavened bread - Three kinds of bread as to its form are mentioned here, but all unleavened:
These were all waved before the Lord, Exo_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. – Clarke

Exo 29:3 - And thou shalt put them into one basket,.... The unleavened bread, cakes and wafers; this basket may be an emblem of the Gospel and the ministration of it, in which Christ the bread of life is carried, and ministered to his people:

and bring them in the basket, with the bullock and the two rams; not that the bullock and the rams were to be brought in the basket along with the bread, cakes, and wafers; but at the same time that they were brought to the door of the tabernacle of the congregation, these were to be brought, led, or drove to the altar, in order to be slain and sacrificed. – Gill

Exo 29:4-9 - Aaron and his sons thou shalt bring unto the door of the tabernacle--as occupying the intermediate space between the court where the people stood, and the dwelling-place of Israel's king, and therefore the fittest spot for the priests being duly prepared for entrance, and the people witnessing the ceremony of inauguration.

wash them with water. And . . . take the garments--The manner in which these parts of the ceremonial were performed is minutely described, and in discovering their symbolical import, which indeed, is sufficiently plain and obvious, we have inspired authority to guide us. It signified the necessity and importance of moral purity or holiness (Isa_52:11; Joh_13:10; 2Co_7:1; 1Pe_3:21). In like manner, the investiture with the holy garments signified their being clothed with righteousness (Rev_19: and equipped as men active and well-prepared for the service of God; the anointing the high priest with oil denoted that he was to be filled with the influences of the Spirit, for the edification and delight of the church (Lev_10:7; Psa_45:7; Isa_61:1; 1Jo_2:27), and as he was officially a type of Christ (Heb_7:26; Joh_3:34; also Mat_3:16; Mat_11:29). – JFB

xo 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 – Exo_29:14 – Clarke

Exo 29:10 - There must be a sin - offering, to make atonement for them. The law made them 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; confessing that they deserved to die for their own sin, and desiring that the killing of the beast might 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, in token of the priests taking away the sin of the people, this was appointed to be all burnt without the camp, to signify the imperfection of the legal dispensation, 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. – Wesley

Exo 29:10-22 - And thou shalt cause a bullock to be brought before the tabernacle--This part of the ceremonial consisted of three sacrifices: (1) The sacrifice of a bullock, as a sin offering; and in rendering it, the priest was directed to put his hand upon the head of his sacrifice, expressing by that act a consciousness of personal guilt, and a wish that it might be accepted as a vicarious satisfaction. (2) The sacrifice of a ram as a burnt offering (Exo_29:15-18). The ram was to be wholly burnt, in token of the priest's dedication of himself to God and His service. The sin offering was first to be presented, and then the burnt offering; for until guilt be removed, no acceptable service can be performed. (3) There was to be a peace offering, called "the ram of consecration" (Exo_29:19-22). And there was a marked peculiarity in the manner in which this other ram was to be disposed of. The former was for the glory of God--this was for the comfort of the priest himself; and as a sign of a mutual covenant being ratified, the blood of the sacrifice was divided--part sprinkled on the altar round about, and part upon the persons and garments of the priests. Nay, the blood was, by a singular act, directed to be put upon the extremities of the body, thereby signifying that the benefits of the atonement would be applied to the whole nature of man. Moreover, the flesh of this sacrifice was to be divided, as it were, between God and the priest--part of it to be put into his hand to be waved up and down, in token of its being offered to God, and then it was to be burnt upon the altar; the other part was to be eaten by the priests at the door of the tabernacle--that feast being a symbol of communion or fellowship with God. These ceremonies, performed in the order described, showed the qualifications necessary for the priests. (See Heb_7:26-27; Heb_10:14). – JFB

[daniel1212av]

Exo 29:23 -
And one loaf of bread - The bread of different kinds, (see Clarke on Exo_29:2 (note)), 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. – Clarke

Exo 29:24 -
For a wave-offering - See Clarke’s note on Lev_7:1 etc., where an ample account of all the offerings, sacrifices, etc., under the Mosaic dispensation, and the reference they bore to the great sacrifice offered by Christ, is given in detail. – Clarke 

Exo 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. – Clarke 

Exo 29:26 –
and it shall be thy part: the part of Moses, he officiating now as a priest; and we find accordingly in later times that this part of the sacrifice belonged to the priest, Lev_7:31. – Gill

Exo 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:

“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 Exo_29:28, and Lev_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. Exo_29:29 – Clarke

Exo 29:28 - And it shall be Aaron's and his sons by a statute for ever from the children of Israel,.... That is, the shoulder, which seems particularly meant, though the breast also was theirs, which was at this time given to Moses, he being priest; and this was an everlasting statute and ordinance in all generations, as long as the priesthood of Aaron lasted, until the Messiah should come and put an end to it: and this the children of Israel were always to allow the priests; the shoulder, because Aaron bore their names before the Lord upon his shoulders, for a memorial; and the breast for a like reason, because he bore their names in the breastplate of judgment upon his heart, and their judgment also before the Lord continually, Exo_28:12,

for it is an heave offering: it is lifted up to the Lord, and therefore is given to his priest:

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: it being heaved up and given to the priest, it was reckoned an offering to the Lord, and was accepted by him as a peace offering; and it was an emblem of the lifting up of their hearts to God, and of the going up of the affections and desires of their souls to him, and of their serving and worshipping him in spirit and in truth, who is a spirit, and was their Father in heaven, to whom their eyes, hearts, and hands, were to be lifted up. – Gill

Exo 29:29 - And the holy garments of Aaron shall be his son's after him,.... That son that succeeded him in the priesthood; for the priesthood continued in Aaron's family by succession, the eldest son being high priest, until the disposal of this office fell into the hands of Heathen princes, and then it was obtained by interest or money: now, though the coat and breeches might be wore out by Aaron before he died, yet the robe of the ephod, and the ephod, and its girdle, and the breastplate, might continue, and go from father to son, and especially the latter, even to succeeding ages; see Num_20:26,

to be anointed therein, and consecrated in them; this is to be understood only of the high priesthood, and of anointing and consecrating to that; for none but high priests were anointed, and their sons who succeeded them in that office, and who were anointed, and consecrated in like manner as Aaron was, by washing, clothing, anointing, and sacrificing. – Gill

Exo 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 Lev_8:33, etc. The number seven is what is called among the Hebrews a number of perfection; and it is often used to denote the completion, accomplishment, fullness, 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. – Clarke (He is off in things he goes on to say).
Exo 29:31 - The other part of the flesh of the ram, and of the bread, Aaron and his sons were to eat at the door of the tabernacle, to signify that he not only called them servants but friends. He supped with them, and they with him. Their eating of the things wherewith the atonement was made, signified their receiving the atonement, their thankful acceptance of the benefit of it, and their joyful communion with God thereupon. – Wesley

Exo 29:32 - And Aaron and his sons shall eat of the flesh of the ram,.... Typical of the flesh of Christ, whose flesh is meat indeed, and to be eaten by faith, whereby it becomes spiritual food, savoury and nourishing, as it is to all the Lord's priests, or who are made so to God:

and the bread that is in the basket; the unleavened bread, cakes, and wafers, Exo_29:2, what was left of them, one loaf, one cake, and one wafer, having been put into the hands of Aaron and his sons, and received from them and burnt, Exo_29:23 this may figure Christ the bread of life, held forth in the ministry of the word, for believers in him to feed upon; which basket of bread was

by the door of the tabernacle of the congregation; the whole court, Jarchi says, was so called, where the people in common assembled, and the Lord met with them; and so may point at the public ordinances, where Christ is set forth as food for souls. – Gill

Exo 29:33 - And they shall eat those things wherewith the atonement was made,.... For the sins of Aaron and his sons, for they were men of infirmity, and needed sacrifice for sin themselves; and herein Christ their antitype excelled them, that he had no sin of his own, and needed not to offer first for them, and then for the sins of others, as Aaron and his sons, the types of him, did; and their eating of the sacrifice for atonement points at the receiving of the atonement of Christ's sacrifice by faith, and the enjoyment of it and the blessings following on it:

to consecrate and to sanctify them; that they might be filled and fitted, and set apart and devoted to the office of the priesthood, and minister in it:

but a stranger shall not eat thereof, because they are holy; meaning not one of another nation, but of another family, though an Israelite; the Targum of Jonathan renders it, a profane and common person, a layman, one that was not a priest; who, though he was of the seed of Israel, yet not being of the seed of Aaron, as Aben Ezra interprets it, he might not eat of the above things, because they were devoted to holy uses; and therefore none but such who were sanctified or set apart to sacred service might partake of them. – gill

[daniel1212av]

Exo 29:34 -
Burn the remainder with fire - Common, voluntary, and peace-offerings, might be eaten even on the second day; see Lev_7:16; Lev_19:5, Lev_19:6. 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. – Clarke

Exo 29:35 - And thus shall thou do unto Aaron, and to his sons,.... For their consecration, washing, clothing, anointing them, sprinkling blood upon them and their garments, and offering sacrifice for them:

according to all things which I have commanded thee; no one thing was to be omitted, and we find they were carefully and punctually observed, Lev_8:1.

seven days shalt thou consecrate them: so long the rites and ceremonies of the consecration were to be performing, that they might be thoroughly used to the putting on of their garments, and the offering of sacrifices as they saw performed by Moses; and in all respects be fitted for the discharge of their office: the Jewish writers generally say that seven days were appointed, that a sabbath might pass over them. – Gill

Exo 29:36 - CONSECRATION OF THE ALTAR. (Exo_29:36-37)

and thou shalt cleanse the altar--The phrase, "when thou hast made an atonement for it," should be, upon it; and the purport of the direction is, that during all the time they were engaged as above from day to day in offering the appointed sacrifices, the greatest care was to be taken to keep the altar properly cleansed--to remove the ashes, and sprinkle it with the prescribed unction that, at the conclusion of the whole ceremonial, the altar itself should be consecrated as much as the ministers who were to officiate at it (Mat_23:19). It was thenceforth associated with the services of religion. – JFB


Exo 29:37 - Seven days thou shalt make atonement for the altar, and sanctify it,.... That it might be thoroughly fit to have sacrifices offered on it:

and it shall be an altar most holy; as Christ is, and is called the Most Holy, and said to be anointed, Dan_9:24. He is holy in his person, nature, and offices, more holy than angels or men; as holy as the Lord God, the God of Israel, his Father, who is glorious in holiness, and none like to him for it:

whatsoever toucheth the altar shall be holy; that is, whatsoever gift or sacrifice, according to law, was offered on it, whatever appertained unto it, or were suitable for it; for as for other things, they were not made holy by a touch of it, Hag_2:11. The Targum of Jonathan refers it to persons, paraphrasing the words, that such should be holy who were"of the sons of Aaron, but of the rest of the people it was not lawful for them to draw nigh, lest they should be burnt with flaming fire that comes out of the holy things;''but our Lord applies it to gifts and offerings of the altar, for to this case he seems to have respect, Mat_23:19 for he is the altar that sanctifies not only the persons, but the services of his people, and their sacrifices of prayer and praise come up with acceptance to God from off this altar; though even the best duties and services of theirs need atonement and purification by the sacrifice and blood of Christ. – Gill


Exo 29:38 - Now this is that which thou shalt offer upon the altar,.... An altar being ordered to be built, and this sanctified and expiated, and priests being appointed and consecrated to the service of it; an account is given of the offerings that should be offered up upon it every day, besides those that should be offered occasionally, and at other set times:

two lambs of the first year day by day continually; typical of Christ the Lamb of God, who continually, through the efficacy of his blood, and the virtue of his sacrifice, which are ever the same, takes away day by day the sins of his people. A lamb is a proper emblem of him for innocence and harmlessness, for meekness and humility, for patience, for usefulness for food and clothing, and especially for sacrifice; and these being of the

first year, may denote the tenderness of Christ, who as he grew up as a tender plant, so as a tender lamb, encompassed with infirmities, being in all things like unto his people, excepting sin; and as these were to be

without spot, Num_28:3 and so here, in the Septuagint version, it may point at the purity of Christ, who is the Lamb of God, without spot and blemish, and who offered himself without spot to God, and was a fit sacrifice to be offered up for the taking away of the sins of men. – Gill

Exo 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.” – Clarke

Exo 29:40 -
A tenth deal of flour - Deal signifies a part, from the Anglo-Saxon word, to divide; hence, a part, a portion taken from the whole. From Num_28:5 we learn that this tenth deal was the tenth part of an ephah, which constituted what is called an omer. See Exo_16:36; and see Clarke’s note on Exo_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, Lev_7:1, etc. – Clarke

Exo 29:41 - And the other lamb thou shalt offer at even,.... See Gill on Exo_29:39,

and shall do thereto according to the meat offering of the morning, and according to the drink offering thereof; a meat and drink offering consisting of the same things, for quality and quantity, and made in the same manner, were to be offered with the daily evening sacrifice, as with the morning one:

for a sweet savour, an offering made by fire unto the Lord: for these lambs were both burnt with fire upon the altar, and therefore are called a burnt offering in the next verse. – Gill

Exo 29:42 - This shall be a continual burnt offering throughout your generations,.... To be offered up morning and evening in every age, as long as the Mosaic economy lasted, till he came, who put an end to it by offering up himself, the antitype of it:

at the door of the tabernacle of the congregation before the Lord; that is, upon the altar of burnt offering which stood there, see Exo_40:29,

where I will meet you to speak there unto thee; to accept of their sacrifices, give further directions of what was to be done, and answers to inquiries made of him in matters of moment and difficulty. – Gill

[daniel1212av]

"(Exo 30)  "And thou shalt make an altar to burn incense upon: of gotcha2tim wood shalt thou make it. {2} A cubit shall be the length thereof, and a cubit the breadth thereof; foursquare shall it be: and two cubits shall be the height thereof: the horns thereof shall be of the same. {3} And thou shalt overlay it with pure gold, the top thereof, and the sides thereof round about, and the horns thereof; and thou shalt make unto it a crown of gold round about. {4} And two golden rings shalt thou make to it under the crown of it, by the two corners thereof, upon the two sides of it shalt thou make it; and they shall be for places for the staves to bear it withal. {5} And thou shalt make the staves of gotcha2tim wood, and overlay them with gold. {6} And thou shalt put it before the veil that is by the ark of the testimony, before the mercy seat that is over the testimony, where I will meet with thee. {7} And Aaron shall burn thereon sweet incense every morning: when he dresseth the lamps, he shall burn incense upon it. {8} And when Aaron lighteth the lamps at even, he shall burn incense upon it, a perpetual incense before the LORD throughout your generations. {9} Ye shall offer no strange incense thereon, nor burnt sacrifice, nor meat offering; neither shall ye pour drink offering thereon. {10} And Aaron shall make an atonement upon the horns of it once in a year with the blood of the sin offering of atonements: once in the year shall he make atonement upon it throughout your generations: it is most holy unto the LORD. {11} And the LORD spake unto Moses, saying, {12} When thou takest the sum of the children of Israel after their number, then shall they give every man a ransom for his soul unto the LORD, when thou numberest them; that there be no plague among them, when thou numberest them. {13} This they shall give, every one that passeth among them that are numbered, half a shekel after the shekel of the sanctuary: (a shekel is twenty gerahs:) an half shekel shall be the offering of the LORD. {14} Every one that passeth among them that are numbered, from twenty years old and above, shall give an offering unto the LORD. {15} The rich shall not give more, and the poor shall not give less than half a shekel, when they give an offering unto the LORD, to make an atonement for your souls. {16} And thou shalt take the atonement money of the children of Israel, and shalt appoint it for the service of the tabernacle of the congregation; that it may be a memorial unto the children of Israel before the LORD, to make an atonement for your souls. {17} And the LORD spake unto Moses, saying, {18} Thou shalt also make a laver of brass, and his foot also of brass, to wash withal: and thou shalt put it between the tabernacle of the congregation and the altar, and thou shalt put water therein. {19} For Aaron and his sons shall wash their hands and their feet thereat: {20} When they go into the tabernacle of the congregation, they shall wash with water, that they die not; or when they come near to the altar to minister, to burn offering made by fire unto the LORD: {21} So they shall wash their hands and their feet, that they die not: and it shall be a statute for ever to them, even to him and to his seed throughout their generations. {22} Moreover the LORD spake unto Moses, saying, {23} Take thou also unto thee principal spices, of pure myrrh five hundred shekels, and of sweet cinnamon half so much, even two hundred and fifty shekels, and of sweet calamus two hundred and fifty shekels, {24} And of cassia five hundred shekels, after the shekel of the sanctuary, and of oil olive an hin: {25} And thou shalt make it an oil of holy ointment, an ointment compound after the art of the apothecary: it shall be an holy anointing oil. {26} And thou shalt anoint the tabernacle of the congregation therewith, and the ark of the testimony, {27} And the table and all his vessels, and the candlestick and his vessels, and the altar of incense, {28} And the altar of burnt offering with all his vessels, and the laver and his foot. {29} And thou shalt sanctify them, that they may be most holy: whatsoever toucheth them shall be holy. {30} And thou shalt anoint Aaron and his sons, and consecrate them, that they may minister unto me in the priest's office. {31} And thou shalt speak unto the children of Israel, saying, This shall be an holy anointing oil unto me throughout your generations. {32} Upon man's flesh shall it not be poured, neither shall ye make any other like it, after the composition of it: it is holy, and it shall be holy unto you. {33} Whosoever compoundeth any like it, or whosoever putteth any of it upon a stranger, shall even be cut off from his people. {34} And the LORD said unto Moses, Take unto thee sweet spices, stacte, and onycha, and galbanum; these sweet spices with pure frankincense: of each shall there be a like weight: {35} And thou shalt make it a perfume, a confection after the art of the apothecary, tempered together, pure and holy: {36} And thou shalt beat some of it very small, and put of it before the testimony in the tabernacle of the congregation, where I will meet with thee: it shall be unto you most holy. {37} And as for the perfume which thou shalt make, ye shall not make to yourselves according to the composition thereof: it shall be unto thee holy for the LORD. {38} Whosoever shall make like unto that, to smell thereto, shall even be cut off from his people."

[daniel1212av]

Exodus 30 -
Moses is, in this chapter, further instructed,  I. Concerning the altar of incense (Exo_30:1-10).  II. Concerning the ransom-money which the Israelites were to pay, when they were numbered (Exo_30:11-16).  III. Concerning the laver of brass, which was set for the priests to wash in (Exo_30:17-21).  IV. Concerning the making up of the anointing oil, and the use of it (Exo_30:22-33).  V. Concerning the incense and perfume which were to be burned on the golden altar (Exo_30:34, etc.).

Exo 30:1-10 -
I. The orders given concerning the altar of incense are, 1. That it was to be made of wood, and covered with gold, pure gold, about a yard high and half a yard square, with horns at the corners, a golden cornice round it, with rings and staves of gold, for the convenience of carrying it, Exo_30:1-5. It does not appear that there was any grate to this altar for the ashes to fall into, that they might be taken away; but, when they burnt incense, a golden censer was brought with coals in it, and placed upon the altar, and in that censer the incense was burnt, and with it all the coals were taken away, so that no coals nor ashes fell upon the altar. The measure of the altar of incense in Ezekiel's temple is double to what it is here (Eze_41:22), and it is there called an altar of wood, and there is no mention of gold, to signify that the incense, in gospel times, should be spiritual, the worship plain, and the service of God enlarged, for in every place incense should be offered, Mal_1:11. 2. That it was to be placed before the veil, on the outside of that partition, but before the mercy-seat, which was within the veil, Exo_30:6. For though he that ministered at the altar could not see the mercy-seat, the veil interposing, yet he must look towards it, and direct his incense that way, to teach us that though we cannot with our bodily eyes see the throne of grace, that blessed mercy-seat (for it is such a throne of glory that God, in compassion to us, holds back the face of it, and spreads a cloud upon it), yet we must in prayer by faith set ourselves before it, direct our prayer, and look up. 3. That Aaron was to burn sweet incense upon this altar, every morning and every evening, about half a pound at a time, which was intended, not only to take away the ill smell of the flesh that was burnt daily on the brazen altar, but for the honour of God, and to show the acceptableness of his people's services to him, and the pleasure which they should take in ministering to him, Exo_30:7, Exo_30:8. As by the offerings on the brazen altar satisfaction was made for what had been done displeasing to God, so, by the offering on this, what they did well was, as it were, recommended to the divine acceptance; for our two great concerns with God are to be acquitted from guilt and accepted as righteous in his sight. 4. That nothing was to be offered upon it but incense, nor any incense but that which was appointed, Exo_30:9. God will have his own service done according to his own appointment, and not otherwise. 5. That this altar should be purified with the blood of the sin-offering put upon the horns of it, every year, upon the day of atonement, Exo_30:10. See Lev_16:18, Lev_16:19. The high priest was to take this in his way, as he came out from the holy of holies. This was to intimate to them that the sins of the priests who ministered at this altar, and of the people for whom they ministered, put a ceremonial impurity upon it, from which it must be cleansed by the blood of atonement.
II. This incense-altar typified, 1. The mediation of Christ. The brazen altar in the court was a type of Christ dying on earth; the golden altar in the sanctuary was a type of Christ interceding in heaven, in virtue of his satisfaction. This altar was before the mercy-seat; for Christ always appears in the presence of God for us; he is our advocate with the father (1Jo_2:1), and his intercession is unto God of a sweet-smelling savour. This altar had a crown fixed to it; for Christ intercedes as king. Father, I will, Joh_17:24. 2. The devotions of the saints, whose prayers are said to be set forth before God as incense, Psa_141:2. As the smoke of the incense ascended, so much our desires towards God rise in prayer, being kindled with the fire of holy love and other pious affections. When the priest was burning incense the people were praying (Luk_1:10), to signify that prayer is the true incense. This incense was offered daily, it was a perpetual incense (Exo_30:; for we must pray always, that is, we must keep up stated times for prayer every day, morning and evening, at least, and never omit it, but thus pray without ceasing. The lamps were dressed or lighted at the same time that the incense was burnt, to teach us that the reading of the scriptures (which are our light and lamp) is a part of our daily work, and should ordinarily accompany our prayers and praises. When we speak to God we must hear what God says to us, and thus the communion is complete. The devotions of sanctified souls are well-pleasing to God, of a sweet-smelling savour; the prayers of saints are compared to sweet odours (Rev_5:, but it is the incense which Christ adds to them that makes them acceptable (Rev_8:3), and his blood that atones for the guilt which cleaves to our best services. And, if the heart and life be not holy, even incense is an abomination (Isa_1:13), and he that offers it is as if he blessed an idol, Isa_66:3. – Henry

Exo 30:11-16 -
The Ransom of Souls. - Exo_38:25-28. On comparing these words with those of Num_1:1-3, we may perhaps infer that the first passage relates to a mere counting of the adult Israelites at the time when the money was taken from each, and that what the latter passage enjoins was a formal enrolment of them according to their genealogies and their order of military service.
A ransom for his soul - What the sincere worshipper thus paid was at once the fruit and the sign of his faith in the goodness of Yahweh, who had redeemed him and brought him into the covenant. Hence, the payment is rightly called a ransom inasmuch as it involved a personal appropriation of the fact of his redemption. On the word soul, see Lev_17:11.
That there be no plague - i. e. that they might not incur punishment for the neglect and contempt of spiritual privileges. Compare Exo_28:35; 1Co_11:27-30; and the exhortation in our communion Service.
Exo_30:13
Half a shekel - The probable weight of silver in the half-shekel would now be worth about 1 shilling, 3 1/2d. (Compare Gen_23:16. See Exo_38:24 note.) Gerah is, literally, a bean, probably the bean of the carob or locust-tree. It was used as the name of a small weight, as our word grain came into use from a grain of wheat.
Exo_30:15
Every Israelite stood in one and the same relation to Yahweh. See Exo_30:11-12.
Exo_30:16
tabernacle of the congregation - tent of meeting, here and in Exo_30:18, Exo_30:20,
A memorial unto the children of Israel - The silver used in the tabernacle was a memorial to remind each man of his position before the Lord, as one of the covenanted people. – Barnes

Exo 30:17-21 -
Orders are here given, 1. For the making of a laver, or font, of brass, a large vessel, that would contain a good quantity of water, which was to be set near the door of the tabernacle, Exo_30:18. The foot of brass, it is supposed, was so contrived as to receive the water, which was let into it out of the laver by spouts or cocks. They then had a laver for the priests only to wash in, but to us now there is a fountain open for Judah and Jerusalem to wash in (Zec_13:1), an inexhaustible fountain of living water, so that it is our own fault if we remain in our pollution. 2. For the using of this laver. Aaron and his sons must wash their hands and feet at this laver every time they went in to minister, every morning, at least, Exo_30:19-21. For this purpose clean water was put into the laver fresh every day. Though they washed themselves ever so clean at their own houses, that would not serve; they must wash at the laver, because that was appointed for washing, 2Ki_5:12-14. This was designed, (1.) To teach them purity in all their ministrations, and to possess them with a reverence of God's holiness and a dread of the pollutions of sin. They must not only wash and be made clean when they were first consecrated, but they must wash and be kept clean whenever they went in to minister. He only shall stand in God's holy place that has clean hands and a pure heart, Psa_24:3, Psa_24:4. And, (2.) It was to teach us, who are daily to attend upon God, daily to renew our repentance for sin and our believing application of the blood of Christ to our souls for remission; for in many things we daily offend and contract pollution, Joh_13:8, Joh_13:10; Jam_3:2. This is the preparation we are to make for solemn ordinances. Cleanse your hands and purify your hearts, and then draw nigh to God, Jam_4:8. To this law David alludes in Psa_26:6, I will wash my hands in innocency, so will I compass thine altar, O Lord. – Henry

[daniel1212av]

Exo 30:22-33 -
Compare Exo_37:29.
Exo_30:23
Principal spices - i. e. the best spices.
Pure myrrh - Is a gum which comes from the stem of a low, thorny, ragged tree, that grows in Arabia Felix and Eastern Africa, called by botanists Balsamodendron myrrha. The word here rendered pure, is literally, “freely flowing”, an epithet which is explained by the fact that the best myrrh is said to exude spontaneously from the bark, while that of inferior quality oozes out in greater quantity from incisions made in the bark.
Five hundred shekels - Probably rather more than 15 1/4 lbs. See Exo_38:24.
Cinnamon - is obtained from a tree allied to the laurel that grows in Ceylon (Sri Lanka) and other islands of the Indian Ocean, known in Botany as the Cinnamomum zeylanicum. It is the inner rind of the tree dried in the sun. It was imported from India in very early times by the people of Ophir, and brought with other spices from the south part of Arabia by the trading caravans that visited Egypt and Syria. The mention of these spices in Exodus may be taken as the earliest notice we have connected with commerce with the remote East.
Two hundred and fifty shekels - about 7 lbs. 14 oz.
Sweet calamus - The fragrant cane (or rush) was probably what is now known in India as the Lemon Grass.
Exo_30:24
Cassia - is the inner bark of an Indian tree (Cinnamomum cassia), which differs from that which produces cinnamon in the shape of its leaves and some other particulars. It was probably in ancient times, as it is at present, by far less costly than cinnamon, and it may have been on this account that it was used in double quantity.
An hin - Probably about six pints. See Lev_19:36.
Exo_30:25
An oil of holy ointment - Rather, a holy anointing oil.
After the art of the apothecary - According to Jewish tradition, the essences of the spices were first extracted, and then mixed with the oil. The preparation of the anointing oil, as well as of the incense, was entrusted to Bezaleel Exo_37:29, and the care of preserving it to Eleazar, the son of Aaron Num_4:16. In a later age, it was prepared by the sons of the priests 1Ch_9:30.
Exo_30:32
Upon man’s flesh - i. e. on the persons of those who were not priests who might employ it for such anointing as was usual on festive occasions (Psa_104:15; Pro_27:9; Mat_6:17, etc.).
Exo_30:33
A stranger - See Exo_29:33.
Cut off from his people - See Exo_31:14. – Barnes

Exo 30:22-38 -
Directions are here given for the composition of the holy anointing oil and the incense that were to be used in the service of the tabernacle; with these God was to be honoured, and therefore he would appoint the making of them; for nothing comes to God but what comes from him. 1. The holy anointing oil is here ordered to be made up the ingredients, and their quantities, are prescribed, Exo_30:23-25. Interpreters are not agreed concerning them; we are sure, in general, they were the best and fittest for the purpose; they must needs be so when the divine wisdom appointed them for the divine honour. It was to be compounded secundum artem - after the art of the apothecary (Exo_30:25); the spices, which were in all nearly half a hundred weight, were to be infused in the oil, which was to be about five or six quarts, and then strained out, leaving an admirable sweet smell in the oil. With this oil God's tent and all the furniture of it were to be anointed; it was to be used also in the consecration of the priests, Exo_30:26-30. It was to be continued throughout their generations, Exo_30:31. The tradition of the Jews is that this very oil which was prepared by Moses himself lasted till near the captivity. But bishop Patrick shows the great improbability of the tradition, and supposes that it was repeated according to the prescription here, for Solomon was anointed with it (1Ki_1:39), and some other of the kings; and all the high priests with such a quantity of it that it ran down to the skirts of the garments; and we read of the making up of this ointment (1Ch_9:30): yet all agree that in the second temple there was none of this holy oil, which he supposes was owing to a notion they had that it was not lawful to make it up, Providence overruling that want as a presage of the better unction of the Holy Ghost in gospel times, the variety of whose gifts was typified by these several sweet ingredients. To show the excellency of holiness, there was that in the tabernacle which was in the highest degree grateful both to the sight and to the smell. Christ's name is said to be as ointment poured forth (Son_1:3), and the good name of Christians better than precious ointment, Ecc_7:1. 2. The incense which was burned upon the golden altar was prepared of sweet spices likewise, though not so rare and rich as those of which the anointing oil was compounded, Exo_30:34, Exo_30:35. This was prepared once a year (the Jews say), a pound for each day of the year, and three pounds over for the day of atonement. When it was used, it was to be beaten very small: thus it pleased the Lord to bruise the Redeemer when he offered himself for a sacrifice of a sweet-smelling savour. 3. Concerning both these preparations the same law is here given (Exo_30:32, Exo_30:33, Exo_30:37, Exo_30:38), that the like should not be made for any common use. Thus God would preserve in the people's minds a reverence for his own institutions, and teach us not to profane nor abuse any thing whereby God makes himself known, as those did who invented to themselves (for their common entertainments) instruments of music like David, Amo_6:5. It is a great affront to God to jest with sacred things, particularly to make sport with the word and ordinances of God, or to treat them with lightness, Mat_22:5. That which is God's peculiar must not be used as a common thing. – Henry

[daniel1212av]

(Exo 31)  "And the LORD spake unto Moses, saying, {2} See, I have called by name Bezaleel the son of Uri, the son of Hur, of the tribe of Judah: {3} And I have filled him with the spirit of God, in wisdom, and in understanding, and in knowledge, and in all manner of workmanship, {4} To devise cunning works, to work in gold, and in silver, and in brass, {5} And in cutting of stones, to set them, and in carving of timber, to work in all manner of workmanship. {6} And I, behold, I have given with him Aholiab, the son of Ahisamach, of the tribe of Dan: and in the hearts of all that are wise hearted I have put wisdom, that they may make all that I have commanded thee; {7} The tabernacle of the congregation, and the ark of the testimony, and the mercy seat that is thereupon, and all the furniture of the tabernacle, {8} And the table and his furniture, and the pure candlestick with all his furniture, and the altar of incense, {9} And the altar of burnt offering with all his furniture, and the laver and his foot, {10} And the cloths of service, and the holy garments for Aaron the priest, and the garments of his sons, to minister in the priest's office, {11} And the anointing oil, and sweet incense for the holy place: according to all that I have commanded thee shall they do. {12} And the LORD spake unto Moses, saying, {13} Speak thou also unto the children of Israel, saying, Verily my sabbaths ye shall keep: for it is a sign between me and you throughout your generations; that ye may know that I am the LORD that doth sanctify you. {14} Ye shall keep the sabbath therefore; for it is holy unto you: every one that defileth it shall surely be put to death: for whosoever doeth any work therein, that soul shall be cut off from among his people. {15} Six days may work be done; but in the seventh is the sabbath of rest, holy to the LORD: whosoever doeth any work in the sabbath day, he shall surely be put to death. {16} Wherefore the children of Israel shall keep the sabbath, to observe the sabbath throughout their generations, for a perpetual covenant. {17} It is a sign between me and the children of Israel for ever: for in six days the LORD made heaven and earth, and on the seventh day he rested, and was refreshed. {18} And he gave unto Moses, when he had made an end of communing with him upon mount Sinai, two tables of testimony, tables of stone, written with the finger of God."

[daniel1212av]

Exodus 31 -
God is here drawing towards a conclusion of what he had to say to Moses upon the mount, where he had now been with him forty days and forty nights; and yet no more is recorded of what was said to him in all that time than what we have read in the six chapters foregoing. In this,  I. He appoints what workmen should be employed in the building and furnishing of the tabernacle (Exo_31:1-11).  II. He repeats the law of the sabbath, and the religious observance of it (Exo_31:12-17).  III. He delivers to him the two tables of the testimony at parting (Exo_31:18). – Henry

Exo 31:1-11 -
A great deal of fine work God had ordered to be done about the tabernacle; the materials the people were to provide, but who must put them into form? Moses himself was learned in all the learning of the Egyptians, nay, he was well acquainted with the words of God, and the visions of the Almighty; but he knew not how to engrave or embroider. We may suppose that there were some very ingenious men among the Israelites; but, having lived all their days in bondage in Egypt, we cannot think they were any of them instructed in these curious arts. They knew how to make brick and work in clay, but to work in gold and in cutting diamonds was what they had never been brought up to. How should the work be done with the neatness and exactness that were required when they had no goldsmiths or jewellers but what must be made out of masons and bricklayers? We may suppose that there were a sufficient number who would gladly be employed, and would do their best; but it would be hard to find out a proper person to preside in this work. Who was sufficient for these things? But God takes care of this matter also.
I. He nominates the persons that were to be employed, that there might be no contest about the preferment, nor envy at those that were preferred, God himself having made the choice. 1. Bezaleel was to be the architect, or master workman, Exo_31:2. He was of the tribe of Judah, a tribe that God delighted to honour; the grandson of Hur, probably that Hur who had helped to hold up Moses's hands (ch. 17), and was at this time in commission with Aaron for the government of the people in the absence of Moses (Exo_24:14); out of that family which was of note in Israel was the workman chosen, and it added no little honour to the family that a branch of it was employed, though but as a mechanic, or handicraft tradesman, for the service of the tabernacle. The Jews' tradition is that Hur was the husband of Miriam; and, if so, it was requisite that God should appoint him to this service, lest, if Moses himself had done it, he should be thought partial to his own kindred, his brother Aaron also being advanced to the priesthood. God will put honour upon Moses's relations, and yet will make it to appear that he takes not the honour to himself or his own family, but that it is purely the Lord's doing. 2. Aholiab, of the tribe of Dan, is appointed next to Bezaleel, and partner with him, Exo_31:6. Two are better than one. Christ sent forth his disciples who were to rear the gospel tabernacle, two and two, and we read of his two witnesses. Aholiab was of the tribe of Dan, which was one of the less honourable tribes, that the tribes of Judah and Levi might not be lifted up, as if they were to engross all the preferments; to prevent a schism in the body, God gives honour to that part which lacked, 1Co_12:24. The head cannot say to the foot, I have no need of thee. Hiram, who was the head workman in the building of Solomon's temple, was also of the tribe of Dan, 2Ch_2:14. 3. There were others that were employed by and under these in the several operations about the tabernacle, Exo_31:6. Note, When God has work to do he will never want instruments to do it with, for all hearts and heads too are under his eye, and in his hand; and those may cheerfully go about any service for God, and go on in it, who have reason to think that, one way or other, he has called them to it; for whom he calls he will own and bear out.

II. He qualifies these persons for the service (Exo_31:3): I have filled him with the Spirit of God; and (Exo_31:6) in the hearts of all that are wise-hearted I have put wisdom. Note, 1. Skill in common arts and employments is the gift of God; from him are derived both the faculty and the improvement of the faculty. It is he that puts even this wisdom into the inward parts, Job_38:36. He teaches the husbandman discretion (Isa_28:26), and the tradesman too; and he must have the praise of it. 2. God dispenses his gifts variously, one gift to one, another to another, and all for the good of the whole body, both of mankind and of the church. Moses was fittest of all to govern Israel, but Bezaleel was fitter than he to build the tabernacle. The common benefit is very much supported by the variety of men's faculties and inclinations; the genius of some leads them to be serviceable one way, of others another way, and all these worketh that one and the self-same Spirit, 1Co_12:11. This forbids pride, envy, contempt, and carnal emulation, and strengthens the bond of mutual love. 3. Those whom God calls to any service he will either find, or make, fit for it. If God give the commission, he will in some measure give the qualifications, according as the service is. The work, that was to be done here was to make the tabernacle and the utensils of it, which are here particularly reckoned up, Exo_31:7, etc. And for this the persons employed were enabled to work in gold, and silver, and brass. When Christ sent his apostles to rear the gospel tabernacle, he poured out his Spirit upon them, to enable them to speak with tongues the wonderful works of God; not to work upon metal, but to work upon men; so much more excellent were the gifts, as the tabernacle to be pitched was a greater and more perfect tabernacle, as the apostle calls it, Heb_9:11. – Henry

Exo 31:1-11 -
Exo_35:30-35. This solemn call of Bezaleel and Aholiab is full of instruction. Their work was to be only that of handicraftsmen. Still it was Yahweh Himself who called them by name to their tasks, and the powers which they were now called upon to exercise in their respective crafts, were declared to have been given them by the Holy Spirit. Thus is every effort of skill, every sort of well-ordered labor, when directed to a right end, brought into the very highest sphere of association.

There appears to be sufficient reason for identifying Hur, the grandfather of Bezaleel, with the Hur who assisted Aaron in supporting the hands of Moses during the battle with Amalek at Rephidim Exo_17:10, and who was associated with Aaron in the charge of the people while Moses was on the mountain Exo_24:14. Josephus says that he was the husband of Miriam. It is thus probable that Bezaleel was related to Moses. He was the chief artificer in metal, stone, and wood; he had also to perform the apothecary’s work in the composition of the anointing oil and the incense Exo_37:29. He had precedence of all the artificers, but Aholiab appears to have had the entire charge of the textile work Exo_35:35; Exo_38:23.

Exo_31:3
Wisdom, understanding, Knowledge - Or, that “right judgment in all things” for which we especially pray on Whitsunday; the perceptive faculty; and experience, a practical acquaintance with facts.

Exo_31:4
To devise cunning works - Rather, to devise works of skill. The Hebrew phrase is not the same as that rendered “cunning work” in respect to textile fabrics in Exo_26:1.

Exo_31:10
And the cloths of service - Rather, And the garments of office; that is, the distinguishing official garments of the high priest. The three kinds of dress mentioned in this verse appear to be the only ones which were unique to the sanctuary. They were:
(1) The richly adorned state robes of the high priest (see Exo. 28:6-38; Exo_39:1 following).
(2) the “holy garments” of white linen for the high priest, worn on the most solemn occasion in the year (see Exo_28:39; Lev_16:4).
(3) the garments of white linen for all the priests, worn in their regular ministrations (see Exo_28:40-41). – Barnes

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Vs. 1 – 11: Two “Pentecostals” filled by God “with the Spirit of God in in wisdom, and in understanding, and in knowledge, and in all manner of workmanship” will help build the tabernacle of the congregation and al that is therein.  Today the church is a spiritual entity, yet many are built and maintained  without the Spirit of God, and they that do so labor in vain (Ps. 127:1), while many other resists the Spirit of God in churches in which He is working, and thus make the pastors labour in vain (Gal. 4:1 – to no salvific effect). It is not those who showcase themselves as having the Spirit of God that build the church, but those who like Peter, effectually confess that Christ is the Divine Son of the living God (Mt. 16:16; 2 Pt. 1-4). And yielding to the Spirit in obeying God's Word, are used by Him to the salving of sous and the building up of the body of Christ (Eph. 4). In so doing we see that spiritual gifts, or “charisms” are necessary (Rm. 12; 1 Cor. 12; 1 Pt. 4:10, 11), but also that charisms do not equal character, which is not a gift but a fruit of the Holy Spirit's working and our yielding to Him. It is Godly character that largely determines how spiritual gifts will be used, and working together makes a man or women not only used of God but a good and enduring positive testimony to His glory. And in this i have come much short.

V. 9- 11: The minister of God is to work entire consecration (burnt offering) in the heart of his flock, and the continual confession and cleansing (laver) that occurs as we walk in the light (Ja. 5:16; 1 Jn. 1:7),  and that all be clothed in “garments of salvation,” and covered with “the robe of righteousness” (Is. 611). And that they minister to others by and of the Holy Ghost (Gal. 3:5 – anointing oil) and effectually pray (sweet incense for the flock), that they may stand perfect and complete in all the will of God” (Phil. 4:12).

Vs.  13, 13: The Sabbath is a sign of the covenant between God and Israel, which like the everlasting covenant of circumcision (Gn. 17:7; Lv. 24:, if fulfilled in Christ (Heb. 4:3), with the principal of a lateral day of rest being found in the observance of the first day when Christ rested for His work of atonement, which observance is the only specific day we have a New covenant precedent for church meeting (jn. 20:1, 19; Acts 2:1; 20:7; 1 Cor. 16:2).   

V. 14: Working on the Sabbath was a capital offense, which the Jews went to great lengths to in specifying what constituted forbidden work.

V. 18: After God communes with Moses, He gave Him two literal “tables of testimony, tables of stone, written with the finger of God”. This is the same “finger of God” that did increasingly greater miracles which the Egyptian magicians could no longer match (Ex. 8:19; and is th same finger of God by which the LORD Jesus, the “arm of the LORD” (Is. 53:1) cast out devils (Lk. 11:20), whereby we see that it is the Spirit of God. So we are in good “hands” in the Almighty.