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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Exodus 29:1–37. His four-level outline is real structure in the source text, so it is rendered as structure.
Here is, I. The law concerning the consecration of Aaron and his sons to the priest's office, which was to be done with a great deal of ceremony and solemnity, that they themselves might be duly affected with the greatness of the work to which they were called, and that the people also might learn to magnify the office and none might dare to invade it.
1.The ceremonies wherewith it was to be done were very fully and particularly appointed, because nothing of this kind had been done before, and because it was to be a statute for ever that the high priest should be thus inaugurated. Now,
(1.)The work to be done was the consecrating of the persons whom God had chosen to be priests, by which they devoted and gave up themselves to the service of God and God declared his acceptance of them; and the people were made to know that they glorified not themselves to be made priests, but were called of God, Heb 5:4, Heb 5:5. They were thus distinguished from common men, sequestered from common services, and set apart for God and an immediate attendance on him. Note, All that are to be employed for God are to be sanctified to him. The person must first be accepted, and then the performance. The Hebrew phrase for consecrating is filling the hand (Exo 29:9): Thou shalt fill the hand of Aaron and his sons, and the ram of consecration is the ram of fillings, Exo 29:22, Exo 29:26. The consecrating of them was the perfecting of them; Christ is said to be perfect or consecrated for evermore, Heb 7:28. Probably the phrase here is borrowed from the putting of the sacrifice into their hand, to be waved before the Lord, Exo 29:24. But it intimates,
[1.]That ministers have their hands full; they have no time to trifle, so great, so copious, so constant is their work.
[2.]That they must have their hands filled. Of necessity they must have something to offer, and they cannot find it in themselves, it must be given them from above. They cannot fill the people's hearts unless God fill their hands; to him therefore they must go, and receive from his fulness.
(2.)The person to do it was Moses, by God's appointment. Though he was ordained for men, yet the people were not to consecrate him; Moses the servant of the Lord, and his agent herein, must do it. By God's special appointment he now did the priest's work, and therefore that which was the priest's part of the sacrifice was here ordered to be his, Exo 29:26.
(3.)The place was at the door of the tabernacle of meeting, Exo 29:4. God was pleased to dwell in the tabernacle, the people attending in the courts, so that the door between the court and the tabernacle was the fittest place for those to be consecrated in who were to mediate between God and man, and to stand between both, and lay their hands (as it were) upon both. They were consecrated at the door, for they were to be door-keepers.
(4.)It was done with many ceremonies.
[1.]They were to be washed (Exo 29:4), signifying that those must be clean who bear the vessels of the Lord, Isa 52:11. Those that would perfect holiness must cleanse themselves from all filthiness of flesh and spirit, Co2 7:1; Isa 1:16-18. They were now washed all over; but afterwards, when they went in to minister, they washed only their hands and feet (Exo 30:19); for he that is washed needs no more, Joh 13:10.
[2.]They were to be clothed with the holy garments (Exo 29:5, Exo 29:6, Exo 29:8, Exo 29:9), to signify that it was not sufficient for them to put away the pollutions of sin, but they must put on the graces of the Spirit, be clothed with righteousness, Psa 132:9. They must be girded, as men prepared and strengthened for their work; and they must be robed and crowned, as men that counted their work and office their true honour.
[3.]The high priest was to be anointed with the holy anointing oil (Exo 29:7), that the church might be filled and delighted with the sweet savour of his administrations (for ointment and perfume rejoice the heart), and in token of the pouring out of the Spirit upon him, to qualify him for his work. Brotherly love is compared to this oil with which Aaron was anointed, Psa 133:2. The inferior priests are said to be anointed (Exo 30:30), not on their heads, as the high priest (Lev 21:10), the oil was only mingled with the blood that was sprinkled upon their garments.
[4.]Sacrifices were to be offered for them. The covenant of priesthood, as all other covenants, must be made by sacrifice.
First, There must be a sin-offering, to make atonement for them, Exo 29:10-14. The law made those 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, Heb 7:28. They were to put their hand on the head of their sacrifice (Exo 29:10), confessing that they deserved to die for their own sin, and desiring that the killing of the beast might expiate their guilt, and 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 (Lev 10:18), in token of the priest's taking away the sin of the people, this was appointed to be all burnt without the camp (Exo 29:14), to signify the imperfection of the legal dispensation (as the learned bishop Patrick notes); 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.
Secondly, There must be a burnt-offering, a ram wholly burnt, to the honour of God, in token of the dedication of themselves wholly to God and to his service, as living sacrifices, kindled with the fire and ascending in the flame of holy love, Exo 29:15-18. The sin-offering must first be offered and then the burnt-offering; for, till guilt be removed, no acceptable service can be performed, Isa 6:7.
Thirdly, There must be a peace-offering; it is called the ram of consecration, because there was more in this peculiar to the occasion than in the other two. In the burnt-offering God had the glory of their priesthood, in this they had the comfort of it; and, in token of a mutual covenant between God and them, 1. The blood of the sacrifice was divided between God and them (Exo 29:20, Exo 29:21); part of the blood was sprinkled upon the altar round about, and part put upon them, upon their bodies (Exo 29:20), and upon their garments, Exo 29:21. Thus the benefit of the expiation made by the sacrifice was applied and assured to them, and their whole selves from head to foot sanctified to the service of God. The blood was put upon the extreme parts of the body, to signify that it was all, as it were, enclosed and taken in for God, the tip of the ear and the great toe not excepted. We reckon that the blood and oil sprinkled upon garments spot and stain them; yet the holy oil, and the blood of the sacrifice, sprinkled upon their garments, must be looked upon as the greatest adorning imaginable to them, for they signified the blood of Christ, and the graces of the Spirit, which constitute and complete the beauty of holiness, and recommend us to God; we read of robes made white with the blood of the Lamb. 2. The flesh of the sacrifice, with the meat-offering annexed to it, was likewise divided between God and them, that (to speak with reverence) God and they might feast together, in token of friendship and fellowship. (1.) Part of it was to be first waved before the Lord, and then burnt upon the altar; part of the flesh (Exo 29:22), part of the bread, for bread and flesh must go together (Exo 29:23); these were first put into the hands of Aaron to be waved to and fro, in token of their being offered to God (who, though unseen, yet compasses us round on every side), and then they were to be burnt upon the altar (Exo 29:24, Exo 29:25), for the altar was to devour God's part of the sacrifice. Thus God admitted Aaron and his sons to be his servants, and wait at his table, taking the mat of his altar from their hands. Here, in a parenthesis, as it were, comes in the law concerning the priests' part of the peace-offerings afterwards, the breast and shoulder, which were now divided; Moses had the breast, and the shoulder was burnt on the altar with God's part, Exo 29:26-28. (2.) The other part, both of the flesh of the ram and of the bread, Aaron and his sons were to eat at the door of the tabernacle (Exo 29:31-33), to signify that he called them not only servants but friends, Joh 15:15. He supped with them, and they with him. Their eating of the things wherewith the atonement was made signified their receiving the atonement, as the expression is (Rom 5:11), their thankful acceptance of the benefit of it, and their joyful communion with God thereupon, which was the true intent and meaning of a feast upon a sacrifice. If any of it was left, it must be burnt, that it might not be in any danger of putrefying, and to show that it was an extraordinary peace-offering.
2.The time that was to be spent in this consecration: Seven days shalt thou consecrate them, Exo 29:35. Though all the ceremonies were performed on the first day, yet,
(1.)They were not to look upon their consecration as completed till the seven days' end, which put a solemnity upon their admission, and a distance between this and their former state, and obliged them to enter upon their work with a pause, giving them time to consider the weight and seriousness of it. This was to be observed in after-ages, Exo 29:30. He that was to succeed Aaron in the high-priesthood must put on the holy garments seven days together, in token of a deliberate and gradual advance into his office, and that one sabbath might pass over him in his consecration.
(2.)Every day of the seven, in this first consecration, a bullock was to be offered for a sin-offering (Exo 29:36), which was to intimate to them,
[1.]That it was of very great concern to them to get their sins pardoned, and that though atonement was made, and they had the comfort of it, yet they must still keep up a penitent sense of sin and often repeat the confession of it.
[2.]That those sacrifices which were thus offered day by day to make atonement could not make the comers thereunto perfect, for then they would have ceased to be offered, as the apostle argues, Heb 10:1, Heb 10:2. They must therefore expect the bringing in of a better hope.
3.This consecration of the priests was a shadow of good things to come.
(1.)Our Lord Jesus is the great high-priest of our profession, called of God to be so, consecrated for evermore, anointed with the Spirit above his fellows (whence he is called Messiah, the Christ), clothed with the holy garments, even with glory and beauty, sanctified by his own blood, not that of bullocks and rams (Heb 9:12), made perfect, or consecrated, through sufferings, Heb 2:10. Thus in him this was a perpetual statute, Exo 29:9.
(2.)All believers are spiritual priests, to offer spiritual sacrifices (Pe1 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, Jo1 2:27. Their hands are filled with work, to which they must continually attend; and it is through Christ, the great sacrifice, that they are dedicated to this service. His blood sprinkled upon the conscience purges it from dead works, that they may, as priests, serve the living God. The Spirit of God (as Ainsworth notes) is called the finger of God (Luk 11:20, compared with Mat 12:28), and by him the merit of Christ is effectually applied to our souls, as here Moses with his finger was to put the blood upon Aaron. It is likewise intimated that gospel ministers are to be solemnly set apart to the work of the ministry with great deliberation and seriousness both in the ordainers and in the ordained, as those that are to be employed in a great work and entrusted with a great charge.
II.The consecration of the altar, which seems to have been coincident with that of the priests, and the sin-offerings which were offered every day for seven days together had reference to the altar as well as the priests, Exo 29:36, Exo 29:37. An atonement was made for the altar. Though that was not a subject capable of sin, nor, having never yet been used, could it be said to be polluted with the sins of the people, yet, since the fall, there can be no sanctification to God but there must first be an atonement for sin, which renders us both unworthy and unfit to be employed for God. The altar was also sanctified, not only set apart itself to a sacred use, but made so holy as to sanctify the gifts that were offered upon it, Mat 23:19. Christ is our altar; for our sakes he sanctified himself, that we and our performances might be sanctified and recommended to God, Joh 17:19.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
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?
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Summary
Exodus 29:1 introduces the divine mandate for the ceremonial ordination of Aaron and his sons, establishing the foundational ritual for their consecration into the Levitical priesthood. This pivotal instruction outlines the initial requirements—specifically, the selection of a young bullock and two rams "without blemish"—as the first steps in a comprehensive process designed to set them apart for sacred, perpetual service as mediators between God and the Israelite community within the Tabernacle.
Context
Literary Context
This verse marks a significant transition in the book of Exodus, moving from the detailed construction plans for the Tabernacle and its furnishings (Exodus 25, Exodus 26, Exodus 27) and the intricate designs for the priestly garments (Exodus 28) to the crucial act of consecrating the personnel who would serve within this sacred space. Having prepared the dwelling place for God's presence and the attire for His ministers, God now turns to the solemn process of sanctifying Aaron and his sons. Exodus 29, initiated by this verse, then meticulously details a seven-day ordination ceremony, including specific sacrifices, anointing with oil, and clothing rituals, all designed to "hallow" or sanctify them for their lifelong role. This progression underscores God's holistic approach to worship, where the sacred space, the priestly attire, and the consecrated ministers are all divinely appointed and interconnected.
Historical & Cultural Context
Priesthoods were a ubiquitous feature of ancient Near Eastern societies, often serving as intermediaries between deities and people, and typically involving elaborate installation rites. However, the Aaronic priesthood, as established here, was distinct in its divine origin and its explicit connection to Yahweh's covenant with Israel at Mount Sinai. Unlike pagan priesthoods, which often involved self-appointment or dynastic inheritance without divine sanction, Israel's priests were chosen and consecrated by God Himself. This was essential for a people entering into a covenant with a holy God, as direct access was impossible due to human sinfulness. The ordination ritual, therefore, was not merely a cultural formality but a theological necessity, ensuring that those who ministered before the Holy One were ritually pure and divinely authorized. The selection of specific animals (bullock and rams) for sacrifice was common, but the strict requirement of being "without blemish" set Israel's worship apart, emphasizing a unique standard of purity demanded by Yahweh, contrasting with the often debased practices of surrounding cultures.
Key Themes
Exodus 29:1 contributes significantly to several overarching themes within Exodus and the Pentateuch. Foremost among these is the theme of Holiness, emphasizing God's absolute purity and His demand for separation and consecration in all that approaches Him. The act of "hallowing" the priests and the requirement for "without blemish" sacrifices reinforce this. Closely related is the theme of Mediation, as the priests are divinely appointed to bridge the gap between a holy God and His sinful people, facilitating atonement and acceptable worship. This verse initiates the formal establishment of this mediatorial office. The theme of Divine Initiative and Authority is also prominent, as God Himself dictates every detail of the ordination, underscoring that true worship and service are not human inventions but divine commands. Finally, the meticulous instructions foreshadow the Need for a Perfect Sacrifice and Priest, subtly pointing to the ultimate fulfillment found in the New Covenant, where the temporary and imperfect sacrifices and priesthood of the Old Testament would be superseded by Christ's perfect work.
Exposition and Analysis
Key Word Analysis
This word signifies "a word; by implication, a matter (as spoken of) or thing." In this context, "this is the thing" emphasizes the absolute authority and specificity of God's command. It denotes a definitive, divinely ordained instruction, not a suggestion or a general principle, highlighting the precise nature of the ritual to follow.
This verb means "to be (causatively, make, pronounce or observe as) clean (ceremonially or morally); to consecrate, dedicate, purify, or sanctify." When applied to Aaron and his sons, it signifies their separation from common use and their dedication to an exclusive, sacred purpose. This act of hallowing was not merely ceremonial but implied a change in status, making them fit to approach and serve in God's holy presence.
This primitive root means "to officiate as a priest" or "to mediate in religious services." It describes the specific function and sacred duties of Aaron and his sons: to attend to God's presence in the Tabernacle, offer sacrifices, teach God's laws, and intercede on behalf of the people. This word underscores their divinely appointed role as God's servants in the sacred economy of Israel.
This adjective means "entire, complete, whole, sound, or perfect." When applied to sacrificial animals, it required physical perfection, free from any defect, disease, or injury. This standard was not merely aesthetic but profoundly symbolic, representing the purity and blamelessness demanded for anything presented to a holy God. The integrity of the offering reflected the integrity required of those offering it and, ultimately, foreshadowed the perfect, sinless nature of the ultimate sacrifice.
Verse Breakdown
"¶ And this [is] the thing that thou shalt do unto them to hallow them,"
This opening clause establishes the divine imperative and the overarching purpose of the subsequent instructions. "This is the thing" underscores the absolute authority and non-negotiable nature of God's command to Moses. The immediate goal is "to hallow them," signifying the ceremonial and spiritual separation of Aaron and his sons from the common Israelites, dedicating them exclusively for sacred service to Yahweh. This hallowing process is not self-initiated or optional but divinely mandated and executed through prescribed rituals.
"to minister unto me in the priest's office:"
This phrase clarifies the specific function that results from their hallowing. Their consecration is not an end in itself but enables them to "minister" – to serve actively and officially – in the divinely instituted "priest's office." This office involves a range of sacred duties, including offering sacrifices, maintaining the Tabernacle, and mediating between God and Israel. The phrase "unto me" emphasizes the vertical dimension of their calling, highlighting that their service is ultimately directed towards God Himself, underscoring the profound sacredness of their duties.
"Take one young bullock, and two rams without blemish,"
This specifies the initial sacrificial animals required for the ordination ritual. The "one young bullock" and "two rams" are foundational offerings, each serving a distinct purpose within the broader seven-day consecration ceremony (e.g., sin offering, burnt offering, ram of ordination). The crucial qualifier "without blemish" reiterates God's demand for perfection in all that approaches Him, symbolizing the purity and blamelessness required for atonement and acceptable worship. These animals are the first tangible elements in the elaborate process of making the priests fit for divine service.
Literary Devices
Exodus 29:1 primarily employs Command/Instruction as its dominant literary device, immediately setting a tone of divine authority and non-negotiable protocol. The opening phrase, "And this is the thing that thou shalt do," functions as a direct, imperative utterance from God to Moses, emphasizing the divine origin and precise nature of the priestly ordination. Symbolism is profoundly present, particularly in the requirement of animals "without blemish." This physical perfection symbolizes the spiritual purity and wholeness demanded by a holy God, foreshadowing the ultimate, perfect sacrifice required for true atonement. Furthermore, the entire act of "hallowing" and "ministering" is symbolic of the separation and dedication necessary for communion with the divine. The verse also contains elements of Foreshadowing, as the inherent need for a perfect sacrifice and a consecrated mediator implicitly points forward to the ultimate High Priest, Jesus Christ, who would perfectly fulfill and transcend these Old Covenant requirements.
Theological and Thematic Connections
Exodus 29:1 lays down fundamental theological principles concerning God's absolute holiness, the necessity of divine mediation, and the nature of acceptable worship. The divine initiative in ordaining the priesthood underscores that access to God is not by human merit or invention, but solely by His gracious provision and according to His strict, holy standards. The emphasis on "hallowing" (setting apart) and the requirement for "without blemish" sacrifices highlight God's purity and His demand for moral and ceremonial integrity in all who would approach Him or minister on His behalf. This ritual also foreshadows the ultimate need for a perfect mediator and a spotless sacrifice, anticipating the New Covenant reality where believers are consecrated through the superior and final work of Christ.
Reflection and Application
Exodus 29:1, while detailing an ancient ritual, resonates deeply with timeless truths about God's holiness and His call to consecrated service. It reminds us that approaching God has always required a divine provision for purity and mediation. For the New Covenant believer, this verse underscores that our access to God is not casual but is granted through the perfect, once-for-all sacrifice and high priestly ministry of Jesus Christ. As those who have been "hallowed" (sanctified) by His blood, we are called to live lives set apart for God's purposes, offering ourselves as "living sacrifices, holy and pleasing to God" (Romans 12:1). Our "ministry" is no longer confined to temple rituals but encompasses every aspect of our lives, lived in devotion and obedience to Him. We are to reflect the "without blemish" standard in our pursuit of holiness, striving for integrity and purity in thought, word, and deed, knowing that our service is ultimately "unto Him," a spiritual act of worship.
Questions for Reflection
FAQ
Why was such an elaborate ordination ritual necessary for the priests?
The elaborate ritual was necessary because the priests were to serve as divinely appointed mediators between a holy God and a sinful people. God's absolute holiness required that those who drew near to Him in sacred service be ceremonially and spiritually purified and divinely authorized. The detailed steps, including specific sacrifices, anointing, and clothing, underscored the gravity and sacredness of their office, ensuring they were "hallowed" (set apart) and fit to minister in God's presence. It was not a human invention but a divine mandate to maintain the purity and integrity of worship, ensuring that God's people could approach Him acceptably.
What is the significance of the "young bullock" and "two rams" mentioned in this verse?
These animals were specific sacrificial offerings, each with a distinct purpose within the seven-day ordination ceremony. The "young bullock" typically served as a sin offering for the priests themselves, acknowledging their own need for atonement before they could mediate for others. The "two rams" were used for a burnt offering (symbolizing complete dedication to God) and a unique "ram of ordination" (a peace offering for consecration, involving blood applied to the priests and their garments). The specific types and numbers of animals were divinely prescribed to cover various aspects of purification, dedication, and atonement essential for their sacred office, highlighting the comprehensive nature of their consecration.
Does this verse have any relevance for Christians today, given that we don't have an Aaronic priesthood?
Absolutely. While the Aaronic priesthood and its rituals were specific to the Old Covenant, the underlying principles remain profoundly relevant. This verse highlights God's demand for holiness, the necessity of divine appointment for true ministry, and the foundational role of sacrifice in drawing near to God. For Christians, these principles are fulfilled in Jesus Christ, who is our perfect High Priest (Hebrews 4:14) and the ultimate "without blemish" sacrifice (1 Peter 1:18-19). Furthermore, New Testament believers are called a "royal priesthood" (1 Peter 2:9), signifying our spiritual access to God and our call to offer spiritual sacrifices of praise and good deeds (Hebrews 13:15-16) in our daily lives.
Christ-Centered Fulfillment
Exodus 29:1, with its meticulous instructions for consecrating the Aaronic priesthood, finds its ultimate and perfect fulfillment in the person and work of Jesus Christ. The very purpose of "hallowing them, to minister unto me in the priest's office" is perfectly realized in Christ, who was eternally set apart by God as our Great High Priest, not according to a human lineage but "according to the order of Melchizedek" (Hebrews 7:17). Unlike the Levitical priests who required a "young bullock" for their own sin offering before they could mediate, Jesus was "holy, innocent, unstained, separated from sinners" (Hebrews 7:26), needing no sacrifice for Himself. He perfectly embodied the "without blemish" requirement, offering Himself as the spotless "Lamb of God, who takes away the sin of the world!" (John 1:29). His single, perfect sacrifice on the cross (Hebrews 10:10) consecrated us forever, granting us direct access to God's presence through His shed blood. Thus, the shadow of the earthly priesthood and its animal sacrifices points directly to the substance found in Christ, who, by His one offering, "has perfected for all time those who are being sanctified" (Hebrews 10:14), establishing a new and living way to God.