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Commentary on Exodus 29 verses 1–37
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.
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SUMMARY
Exodus 29:13 provides precise divine instructions for the priestly consecration ceremony, mandating that specific fatty portions of the sacrificial animal—including all the fat covering the internal organs, the caul of the liver, and both kidneys with their fat—are to be meticulously removed and completely burned upon the altar. This command highlights God's demand for absolute holiness in worship and establishes the foundational principle that the choicest, most vital parts of any offering belong exclusively to Him, symbolizing complete dedication and the sacred nature of approaching His presence.
CONTEXT
Literary Context: This verse is intricately woven into the detailed blueprint for the inauguration of the Aaronic priesthood, as laid out in Exodus 29. It follows the initial preparations for the consecration ritual, including the washing and anointing of Aaron and his sons (Exodus 29:4-9), and precedes further instructions regarding the ram of consecration, such as the waving of specific parts and the anointing with blood and oil (Exodus 29:19-21). The entire chapter is a foundational text, meticulously prescribing the rituals necessary for the priests to mediate between a holy God and His people, thereby establishing the sacred protocols for worship within the newly formed covenant community. These detailed instructions underscore the gravity of their office and the purity required to serve in the Tabernacle, whose construction was previously commanded in chapters like Exodus 25.
Historical & Cultural Context: In the ancient Near East, animal sacrifice was a pervasive religious practice, often involving the burning of animal parts as offerings to deities. However, Israelite sacrifices, meticulously commanded by Yahweh, were distinct in their theological purpose and precise execution. The burning of specific fatty portions, particularly the internal fat, was a common element in various cultures, often associated with providing sustenance for the gods or creating a "sweet aroma." For Israel, this act was uniquely tied to the concept of holiness and exclusive dedication to Yahweh. The fat, kidneys, and the liver's caul were considered the richest, most vital, and often most desirable parts of the animal, symbolizing the "best" or the "life-essence." By commanding these specific parts to be offered exclusively to God, Israel was taught that the finest and most essential elements of their lives, possessions, and very being belonged solely to the Lord. This practice was integral to the establishment of the covenant relationship, emphasizing God's absolute sovereignty and His unique claim over His people and their worship.
Key Themes: Exodus 29:13 contributes significantly to several overarching themes within the book of Exodus and the broader Pentateuch. Foremost among these is the theme of Holiness and Purity, emphasizing that God's nature demands a sacred approach and that only what is consecrated and pure can be offered to Him. The meticulous nature of the instructions highlights the Divine Authority and Sovereignty of Yahweh, who dictates the precise terms of worship. The offering of the "best" parts underscores the theme of Complete Dedication and Acknowledgment of God's Worthiness, teaching Israel that their worship must involve their most valuable resources and a posture of unreserved surrender. Furthermore, this verse is foundational to the theme of Atonement and Mediation, as these sacrifices were part of the process by which priests could mediate for the people's sins, foreshadowing the ultimate sacrifice. The emphasis on the "sweet savor" (Exodus 29:18) also introduces the theme of Divine Acceptance and Communion, where God graciously accepts the offerings presented according to His commands.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The primary literary device evident in Exodus 29:13 is Detailed Instruction, a hallmark of the legal and ritualistic sections of the Pentateuch. The verse meticulously itemizes specific anatomical parts ("all the fat that covereth the inwards," "the caul that is above the liver," "the two kidneys, and the fat that is upon them") to be offered, leaving no ambiguity for the priests. This precision underscores the divine authority behind the commands and the absolute necessity of adherence in approaching a holy God, emphasizing the seriousness and sanctity of the consecration process. Furthermore, there is profound Symbolism at play. The "fat" (Hebrew chelev) universally symbolizes the choicest, richest, and most vital part of the animal, representing the "best" of what is offered. By commanding these specific, internal, and rich parts to be burned, the text symbolizes the complete dedication of the offering's essence to God, signifying that only the purest, most valuable, and life-giving elements belong to Him. The act of burning itself is a symbolic transformation, turning the physical offering into an ascending aroma, representing communion, acceptance, and the spiritual ascent of the worshiper's devotion.
THEOLOGICAL AND THEMATIC CONNECTIONS
Exodus 29:13, with its precise instructions for offering the choicest fatty portions of the sacrifice, profoundly illustrates the theological principles of divine holiness and the unwavering requirement of complete dedication from those who seek to approach God. The burning of the fat, considered the "best" and most vital part of the animal, signifies that God is supremely worthy of the highest honor and the most valuable offering. It establishes a divine pattern where the worshiper acknowledges God's absolute sovereignty by surrendering the essence of their possession, reflecting a heart of total devotion and reverence. This act of giving the "best" was not merely a ritualistic formality but was designed to cultivate a posture of worship that recognized God's absolute claim over all things and His inherent worthiness to receive the purest and most significant expressions of devotion.
REFLECTION AND APPLICATION
While the Old Testament sacrificial system, including the specific commands of Exodus 29:13, has been perfectly fulfilled and superseded by the perfect, once-for-all sacrifice of Jesus Christ, the underlying principles of holiness, complete dedication, and offering our "best" to God remain profoundly relevant and eternally binding for believers today. This verse challenges us to deeply examine what constitutes the "fat" in our contemporary lives – not merely our material possessions, but our most valuable and vital resources: our time, our unique talents and spiritual gifts, our energy, our deepest affections, and our intellectual capacities. Are we offering God our leftovers, giving Him only what is convenient or what remains after we have satisfied our own desires? Or are we intentionally and sacrificially giving Him our choicest and most vital parts, recognizing His supreme worthiness? True worship in the new covenant involves a holistic surrender, a presenting of our entire lives as a "living sacrifice, holy and acceptable to God" (Romans 12:1), in response to a God who gave His absolute best for us. This calls for a life of intentional, moment-by-moment devotion, where every aspect of our being is consecrated to His glory, reflecting a heart that truly understands His infinite value and sovereign claim.
Questions for Reflection
FAQ
Why was the fat specifically reserved for God and not to be eaten by humans?
Answer: The fat (Hebrew, cheleb, H2459) was considered the richest, most valuable, and often life-sustaining part of the animal in ancient cultures. By commanding that all fat be burned exclusively on the altar for God, and explicitly forbidding its consumption by humans (Leviticus 3:17), God was establishing a profound theological principle. It signified that the choicest and most essential elements of the offering belonged solely to Him. This underscored His absolute holiness, His supreme sovereignty, and His unique claim over the "best" of His creation. It also served as a constant, tangible reminder to Israel that their worship required complete dedication and that God was to be honored above all else, receiving the highest honor and the most valuable portion.
What is the significance of burning the fat on the altar, as opposed to other forms of disposal?
Answer: The act of "burning" (Hebrew, qâṭar, H6999) on the altar was not merely disposal but a specific, sacred ritual act of making a smoke offering. As the fat, kidneys, and caul were consumed by fire, the smoke would ascend, symbolizing the offering's ascent to God as a "pleasing aroma" or "sweet savor" (Exodus 29:18). This transformation from physical substance to ascending smoke represented the divine acceptance of the offering by God and facilitated communion between the worshiper and the divine. It was a visual and olfactory declaration of devotion, signifying that the essence of the offering was given entirely to the Lord and was received by Him, establishing a sacred bond.
CHRIST-CENTERED FULFILLMENT
Exodus 29:13, with its meticulous command to offer the choicest fatty portions of the sacrifice, finds its ultimate and perfect fulfillment in the person and work of Jesus Christ. The Old Testament sacrifices, including the ram of consecration and the burning of the "fat," were not ends in themselves but were profound shadows pointing to the glorious reality of Christ's perfect self-offering. Just as the fat represented the "best" and most vital part of the animal, Jesus offered Himself as the spotless Lamb of God, who takes away the sin of the world, giving His entire being—His perfect life, His innocent blood, His very essence—as a once-for-all sacrifice for the sins of humanity (Hebrews 9:12 and Hebrews 10:10). His sacrifice was the ultimate "fragrant offering and sacrifice to God" (Ephesians 5:2), perfectly pleasing and fully efficacious, achieving what countless animal offerings could never accomplish: true atonement, eternal redemption, and reconciliation with God. Through His complete dedication on the cross, Christ consecrated us, His believers, making us a "royal priesthood" (1 Peter 2:9), enabling us to approach God directly, not with animal offerings, but by presenting our lives as "living sacrifices, holy and acceptable to God" (Romans 12:1), in grateful response to His ultimate act of love and perfect offering.