Exodus 29

Exodus 29:1

Bede: What follows next explains … the proper manner of consecration which is to be used in dedicating [Aaron and his sons] as well as the tabernacle with all its furnishings. [That manner] is to offer the Lord a calf and two rams and wheat bread that is not only unleavened but also sprinkled with oil or even covered with an application of the oil of unction. Figuratively all of these things doubtless indicate either devotion to good works and purity of faith or the grace of divine illumination, which is the only proper means of consecrating priests. For who does not know that the sacrifice of those animals and [the sprinkling of] their blood designate the death of our Lord and the sprinkling of his blood, through which we are set free from sins and strengthened for good works? — On the Tabernacle 3.10

Exodus 29:4

Cyril of Jerusalem: The high priest washes himself, then offers incense; for Aaron was first washed, then became high priest. For how could one who had not yet been cleansed by water pray for others? Further, the laver had been set within the tabernacle, as a symbol of baptism. — Catechetical Lecture 3.5

Exodus 29:10

Augustine of Hippo: And you shall present the bullock to the door of the tabernacle of the testimony; and Aaron and his sons shall lay their hands on the head of the bull before the Lord. Here it is already clear why it is said before that his hands were to be consecrated, that is, his power had to be fulfilled, so that they too would sanctify, as now, when they put their hands on the bull that is going to be immolated. — QUESTIONS ON EXODUS, Q. 126 (tr. J. Litteral, draft)

Exodus 29:14

Leo the Great: Indeed consequently, “Christ our Passover has been sacrificed,” as the apostle says. Offering himself to the Father as a new and real sacrifice of reconciliation, he was crucified—not in the temple whose due worship is now completed, nor within the enclosure of the city which was to be destroyed because of its crime, but “outside and beyond the camp.” That way, as the mystery of the ancient sacrifices was ceasing, a new victim would be put on a new altar, and the cross of Christ would be the altar not of the temple but of the world. — SERMON 59.5

Exodus 29:18

Augustine of Hippo: The Holy Scriptures say many times that the sacrifice of the victims of the sheep is a sweet smell for the Lord, Naturally God does not delight in the smell of that smoke. It only pleases God what these things spiritually mean when they are done spiritually. Because even the smell of God must be understood in a spiritual sense. God does not smell with bodily noses like us. Therefore, these things mean as God smells. 128 (Exodus 29.26). And you shall take the breast of the ram of the consecration of Aaron, that is, of this one, Aaron. God wanted it to belong to the high priest. 129 (Exodus 29.28). And it will be for Aaron and his children as a legitimate eternal possession on behalf of the children of Israel. These words refer to the victims’ chest and leg. As usual, eternal call what we have mentioned many times before. And the garment of the saint, of Aaron, will be for his children after him, to anoint them with them and consecrate their hands. For seven days the one of his sons who will succeed him as a priest will clothe them, who will enter the tabernacle of the testimony to serve in the holy things (Exodus 29, 29.30). These words pose many problems. In the first place, it is necessary to notice that here it is spoken of the vesture of the saint. And then it is said in the plural: To anoint them with them, as if they were the garments. It had also been said before that there were many such garments, of which there was only one. Although it is doubtful whether the expression in ipsis (with them) is in place of ipsa, in neutral gender, encompassing all that constitutes the vesture, the priestly dress. And that, in fact, it is more about this seems to be deduced from what is said below: For seven days the (ea: neutral) will wear whoever succeeds him as a priest, that is, he will wear all those things that were mentioned to the describe the priestly dress. Repeat then what he had said before: To consecrate his hands. I already explained before what I thought this meant. The following sentence: For seven days the priest will wear them, does that mean that during the other days he will not wear them? The author wanted to say that those seven days were followed, during which his priesthood was consecrated in a certain way and its beginning was celebrated for a week. Mark as Aaron’s successor who enters the tabernacle of testimony to serve in holy things. This means that it could only be one, not like Aaron’s sons were while his father lived. Aaron’s own successor was one. How is it said that it is proper for this one to enter the tabernacle of the testimony to serve in holy things, if the things that are outside the veil hidden by the “sancta sanctorum” are also called “sancta” (holy things) and are call also the tabernacle of the testimony to that where the holy things are, that is, the table and the candlestick? Since the priests who follow him also serve beside the table and the chandelier and the altar itself, how is it said that he must be the sole successor of Aaron who enters the tabernacle of the testimony to serve in the holy things? If it had been said: to serve in the saint of saints, there would be no problem, because only the high priest entered this place, where the ark of the covenant was. Which is also remembered in detail in the Epistle to the Hebrews (Cf Hb 7-11). Unless, by saying that one only entered the tabernacle of the testimony to serve in holy things, do not want it to be understood more than the saint of saints, since this place is also called “sancta”. But not all things that are holy can also be called “sancta sanctorum.” On the other hand, all things that are “sancta sanctorum” are undoubtedly also “sancta”. And the Epistle to the Hebrews, mentioned before, says very clearly that this one who entered the year once in the “sancta sanctorum” meant Christ the Lord. It seems to me that what is prefigured in the saint of saints is also symbolized in the priestly garment itself. On the ark, which contained the law, was the mercy seat, in which the mercy of God must be seen, which forgives the sins of those who do not obey the law. Because the clothing itself, what does it mean but the mysteries of the Church? Because in the logio, in the rational one, placed in the priest’s chest, he instituted the judgments. In the picture, on the other hand, sanctification and the offering for sins, as if the rational one were in the chest, similar to the ark, in which the law was, and the blade was on the forehead, like the mercy seat, that was on the ark. And so, in both, what Scripture says will be observed: Mercy is superior to judgment (St 2,13). — QUESTIONS ON EXODUS, Q. 127 (tr. J. Litteral, draft)

Exodus 29:22

Gregory the Dialogist: Hence under the divine law the priest receives the shoulder for sacrifice, and this the right one and separate; to signify that his action should be not only profitable, but even singular; and that he should not merely do what is right among bad men, but transcend even the well-doers among those that are under him in the virtue of his conduct, as he surpasses them in the dignity of his order. — The Book of Pastoral Rule, Part 2, Chapter 3

Exodus 29:28

Gregory the Dialogist: The breast also together with the shoulder is assigned to him for eating, that he may learn to immolate to the Giver of all that of himself which he is enjoined to take of the Sacrifice; that he may not only in his breast entertain right thoughts, but with the shoulder of work invite those who behold him to things on high; that he may covet no prosperity of the present life, and fear no adversity; that, having regard to the fear within him, he may despise the charm of the world, but considering the charm of inward sweetness, may despise its terrors. — The Book of Pastoral Rule, Part 2, Chapter 3

Exodus 29:37

Augustine of Hippo: What does the Scripture say that, once the altar has been purified and sanctified for seven days, will it be holy to the saint? To the altar, evidently, it does not call it saint of the saints, as it is that which is separated by the veil, where the ark of the covenant is found. But he says that also this altar, placed outside the veil, becomes the saint of the saint more for the sanctification of seven days than for the anointing. And it is added: Everyone who touches the altar will be sanctified. — QUESTIONS ON EXODUS, Q. 130 (tr. J. Litteral, draft)

Exodus 29:41

Origen of Alexandria: For do not think that the omnipotent God commanded this and consecrated this in the law that incense be brought to him from Arabia. But this is the incense that God seeks to be offered by human beings to him, from which he receives “a pleasing odor,” prayers from a pure heart and good conscience in which God truly receives a pleasing warmth. — HOMILIES ON Leviticus 13.5.2