And thou shalt put them into one basket, and bring them in the basket, with the bullock and the two rams.
Exodus 29:3 directs that the prescribed breads of consecration be placed together in one basket and brought with the bullock and the two rams for the consecrating of Aaron and his sons to the priesthood, a consecration that lasted seven days. It belongs to the explicit, detailed sanctuary instructions God gave to Moses during forty days and nights in the mount after the covenant was ratified, which were then carried out exactly as the divine pattern for a dwelling-place where God might dwell among Israel. It is part of the law of ordinances given through Moses concerning offerings and ceremonial types, not part of the Ten Commandments that God spoke from heaven and wrote on stone with nothing added. That ceremonial ministration in the two holy places of the earthly sanctuary was the example and shadow of Christ's more excellent ministry in the true tabernacle in heaven, and its service of sacrifices and offerings passed away when Christ suffered and died once for all. Those sacrifices in themselves could not take away sin but could only exhibit guilt and point penitent sinners forward to the great Sacrifice, for sanctification here means consecration to sacred service.
Setting in Exodus
Exodus 29:3 is part of the ceremony for consecrating Aaron and his sons to the priesthood, belonging to the detailed instructions for preparing the sanctuary service and its consecration offerings. It requires that the prescribed offerings be put together in one basket and brought in the basket with the bullock and the two rams. Their consecration lasted seven days. These directions committed the priesthood to Aaron and his sons, establishing that priestly rites were not to be performed by others unless the Lord specially directed them.
The verse stands in the second, chiefly legislative division of Exodus, chapters 19-40, in which the ransomed people are bound to Jehovah by solemn covenant and provided with a system of legal ordinances for their guidance. More specifically it belongs to the detailed instructions for the Tabernacle and its furniture, and to the instruction concerning the sanctuary in Exodus 25-31, given by God to Moses during his forty days' stay in the mountain. That instruction was given after the Ten Commandments and other statutes were proclaimed and after the covenant had been ratified over the book of the covenant. In chronological order it comes after the events of Exodus 19-32 and before the building and setting up of the sanctuary in Exodus 33-40.
It is part of the sanctuary instructions God gave Moses on the mountain during his forty days and nights there, part of God's explicit instructions and explicit directions in Exodus 25 to 31 for preparing the sanctuary and its services. Moses then delivered that instruction to the people after they asked that God speak no more directly to them. The care for details shows God's care for worship. The wilderness tabernacle, with its dimensions, material, and furnishings, was then constructed exactly according to those directions as a dwelling-place for God to dwell among Israel after the deliverance from Egypt.
That building was the inner tabernacle erected by Israel at the command of God in the wilderness, described in Exodus 25 to 40, a portable tabernacle later replaced by Solomon's temple. In both buildings the worship of God on earth centered, with all earthly worship and service revolving around the holy of holies where the law of God rested with the mercy-seat over it. It has no likeness to modern churches, for the ancient tabernacle was constructed for ministration in sacrifices and offerings.
It was part of the directions for building and the description of the marvelously beautiful sanctuary structure given after Israel's deliverance from Egyptian bondage. Hundreds of years of slavery had unfitted them to comprehend God's great salvation and the character He required, so God gave a great multiple object-lesson by various forms and rites comprehending the great plan of salvation. Through free-will offerings they were to make a sanctuary that He might dwell among them, with workmen specially endowed by God to build it according to the divine pattern given to Moses in the mount. The structure so described from Exodus 25 to the end of the book was formed of upright boards closely joined with lower ends set in silver sockets in the ground and held by outside bars through rings. It was roofed with curtains reaching to the ground on both sides, closed at the east end by hangings of fine-twined linen for passage, and divided by another curtain into two apartments with the outer apartment twice as large as the inner. Its inner walls were overlaid with fine gold shining with brilliancy, and its ceiling was of finest pure linen wrought with many angels in needlework.
Law and Gospel Meaning
Exodus 29:3 belongs to the law given through Moses, to the law of ordinances written out in full after the moral law. It is no part of the Ten Commandments which God spoke from heaven and wrote on stone with nothing added, but part of the precepts, statutes and laws commanded by the hand of Moses and recorded chiefly in Exodus 25-30 and Leviticus. That Mosaic law included laws about offerings, sacrifices and ceremonial types as well as moral and civil laws.
As part of that ceremonial system it was one of the burdensome ceremonies and carnal ordinances imposed until the time of reformation, a yoke which neither the fathers nor their children were able to bear. Yet it preserves the symbols of the old dispensation through which the substance of the new dispensation can be traced.
It belongs to a distinct set of laws God gave for the regulation of worship, to the religious system designed to bring men back to God. It is separate from the set of laws in Exodus 21-23 given for civil government, for the temporary government of force ordained to control men and regulate their relations toward each other in this life only. Its purpose and line of operation are essentially different from and entirely separate from civil government, and any commingling of the two produces discordant clashing detrimental to both.
It belongs to the appointment of the Levitical order of priesthood to perform the ministration in the two holy places of the earthly sanctuary, which is a pattern of the true tabernacle of God in heaven and whose ministration is the example and shadow of Christ's more excellent ministry in the true tabernacle. The ancient tabernacle typified the great temple on high where Jesus now ministers. That whole service of ministration in sacrifices and offerings for which the ancient tabernacle was constructed passed away when Christ came and suffered and died once for all.
In the context of its offerings involving flesh, their sacrifices could not take away sin but found their fulfillment in Christ's sacrifice. The ministration set apart by Moses before the ark containing the tables of the law in the Most Holy Place of the typical sanctuary, and carried forward through the entire Old Testament period, was condemnation and death to sinful transgressors. It could only exhibit guilt and exposure to just penalty and contained in itself no promise of pardon, and its priesthood offered no sacrifice that could take away sin but could only point penitent sinners forward to the great Sacrifice to be offered for the sins of men.
The chapter shows the priests being set apart for sacred service, so that sanctification here means consecration to a religious use and not only cleansing from sin. These directions committed the priesthood to Aaron and his sons, establishing that priestly rites were not to be performed by others unless the Lord specially directed them. The offerings and consecration required for the high priest were the same as those required of the cleansed leper, showing that even the humblest child of God must be as devoted and consecrated as Christ.
Exodus 29:3 directs that the prescribed breads of consecration be placed together in one basket and brought with the bullock and the two rams for the consecrating of Aaron and his sons to the priesthood, a consecration that lasted seven days. It belongs to the explicit, detailed sanctuary instructions God gave to Moses during forty days and nights in the mount after the covenant was ratified, which were then carried out exactly as the divine pattern for a dwelling-place where God might dwell among Israel. It is part of the law of ordinances given through Moses concerning offerings and ceremonial types, not part of the Ten Commandments that God spoke from heaven and wrote on stone with nothing added. That ceremonial ministration in the two holy places of the earthly sanctuary was the example and shadow of Christ's more excellent ministry in the true tabernacle in heaven, and its service of sacrifices and offerings passed away when Christ suffered and died once for all. Those sacrifices in themselves could not take away sin but could only exhibit guilt and point penitent sinners forward to the great Sacrifice, for sanctification here means consecration to sacred service.
Setting in Exodus
Exodus 29:3 is part of the ceremony for consecrating Aaron and his sons to the priesthood, belonging to the detailed instructions for preparing the sanctuary service and its consecration offerings. It requires that the prescribed offerings be put together in one basket and brought in the basket with the bullock and the two rams. Their consecration lasted seven days. These directions committed the priesthood to Aaron and his sons, establishing that priestly rites were not to be performed by others unless the Lord specially directed them.
The verse stands in the second, chiefly legislative division of Exodus, chapters 19-40, in which the ransomed people are bound to Jehovah by solemn covenant and provided with a system of legal ordinances for their guidance. More specifically it belongs to the detailed instructions for the Tabernacle and its furniture, and to the instruction concerning the sanctuary in Exodus 25-31, given by God to Moses during his forty days' stay in the mountain. That instruction was given after the Ten Commandments and other statutes were proclaimed and after the covenant had been ratified over the book of the covenant. In chronological order it comes after the events of Exodus 19-32 and before the building and setting up of the sanctuary in Exodus 33-40.
It is part of the sanctuary instructions God gave Moses on the mountain during his forty days and nights there, part of God's explicit instructions and explicit directions in Exodus 25 to 31 for preparing the sanctuary and its services. Moses then delivered that instruction to the people after they asked that God speak no more directly to them. The care for details shows God's care for worship. The wilderness tabernacle, with its dimensions, material, and furnishings, was then constructed exactly according to those directions as a dwelling-place for God to dwell among Israel after the deliverance from Egypt.
That building was the inner tabernacle erected by Israel at the command of God in the wilderness, described in Exodus 25 to 40, a portable tabernacle later replaced by Solomon's temple. In both buildings the worship of God on earth centered, with all earthly worship and service revolving around the holy of holies where the law of God rested with the mercy-seat over it. It has no likeness to modern churches, for the ancient tabernacle was constructed for ministration in sacrifices and offerings.
It was part of the directions for building and the description of the marvelously beautiful sanctuary structure given after Israel's deliverance from Egyptian bondage. Hundreds of years of slavery had unfitted them to comprehend God's great salvation and the character He required, so God gave a great multiple object-lesson by various forms and rites comprehending the great plan of salvation. Through free-will offerings they were to make a sanctuary that He might dwell among them, with workmen specially endowed by God to build it according to the divine pattern given to Moses in the mount. The structure so described from Exodus 25 to the end of the book was formed of upright boards closely joined with lower ends set in silver sockets in the ground and held by outside bars through rings. It was roofed with curtains reaching to the ground on both sides, closed at the east end by hangings of fine-twined linen for passage, and divided by another curtain into two apartments with the outer apartment twice as large as the inner. Its inner walls were overlaid with fine gold shining with brilliancy, and its ceiling was of finest pure linen wrought with many angels in needlework.
Law and Gospel Meaning
Exodus 29:3 belongs to the law given through Moses, to the law of ordinances written out in full after the moral law. It is no part of the Ten Commandments which God spoke from heaven and wrote on stone with nothing added, but part of the precepts, statutes and laws commanded by the hand of Moses and recorded chiefly in Exodus 25-30 and Leviticus. That Mosaic law included laws about offerings, sacrifices and ceremonial types as well as moral and civil laws.
As part of that ceremonial system it was one of the burdensome ceremonies and carnal ordinances imposed until the time of reformation, a yoke which neither the fathers nor their children were able to bear. Yet it preserves the symbols of the old dispensation through which the substance of the new dispensation can be traced.
It belongs to a distinct set of laws God gave for the regulation of worship, to the religious system designed to bring men back to God. It is separate from the set of laws in Exodus 21-23 given for civil government, for the temporary government of force ordained to control men and regulate their relations toward each other in this life only. Its purpose and line of operation are essentially different from and entirely separate from civil government, and any commingling of the two produces discordant clashing detrimental to both.
It belongs to the appointment of the Levitical order of priesthood to perform the ministration in the two holy places of the earthly sanctuary, which is a pattern of the true tabernacle of God in heaven and whose ministration is the example and shadow of Christ's more excellent ministry in the true tabernacle. The ancient tabernacle typified the great temple on high where Jesus now ministers. That whole service of ministration in sacrifices and offerings for which the ancient tabernacle was constructed passed away when Christ came and suffered and died once for all.
In the context of its offerings involving flesh, their sacrifices could not take away sin but found their fulfillment in Christ's sacrifice. The ministration set apart by Moses before the ark containing the tables of the law in the Most Holy Place of the typical sanctuary, and carried forward through the entire Old Testament period, was condemnation and death to sinful transgressors. It could only exhibit guilt and exposure to just penalty and contained in itself no promise of pardon, and its priesthood offered no sacrifice that could take away sin but could only point penitent sinners forward to the great Sacrifice to be offered for the sins of men.
The chapter shows the priests being set apart for sacred service, so that sanctification here means consecration to a religious use and not only cleansing from sin. These directions committed the priesthood to Aaron and his sons, establishing that priestly rites were not to be performed by others unless the Lord specially directed them. The offerings and consecration required for the high priest were the same as those required of the cleansed leper, showing that even the humblest child of God must be as devoted and consecrated as Christ.