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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 29:15 presents a crucial step in the elaborate ordination ceremony for Aaron and his sons, detailing the preparation of the second sacrificial animal: a ram designated for a burnt offering. This verse precisely outlines the symbolic act whereby Aaron and his sons place their hands upon the ram's head, a profound gesture signifying their identification with the sacrifice and the transfer of their complete dedication and need for purification onto the animal, thereby preparing it to serve as a divinely appointed substitute for their consecration before the Lord.
CONTEXT
Literary Context: This verse is intricately woven into the meticulous instructions for the consecration of Aaron and his sons to the priesthood, as commanded by God in Exodus 29. The preceding verses, specifically Exodus 29:1-14, detail the initial phases of this seven-day ritual, including the ceremonial washing, donning of sacred garments, anointing with holy oil, and the sacrifice of a bull for a sin offering. This initial sin offering was vital for addressing the inherent sinfulness of the priests, making them ceremonially pure to proceed with further acts of consecration. Exodus 29:15 then introduces the ram for the burnt offering, which follows the purification of the sin offering and precedes the ram of consecration, or "ram of ordination" (Exodus 29:19-28). Each distinct sacrifice within this comprehensive ritual served a cumulative purpose: purifying, atoning for, and ultimately dedicating the priests for their sacred and lifelong service in the Tabernacle.
Historical & Cultural Context: The ordination ceremony described in Exodus 29 was foundational for establishing the Aaronic priesthood, a divinely instituted office that was indispensable for mediating between a holy God and the nation of Israel under the Mosaic Covenant. In the broader ancient Near Eastern context, the act of laying on of hands (known as semikhah in Hebrew tradition) was a widely recognized gesture signifying transfer, dedication, or identification. Within the specific framework of Israelite sacrifices, particularly for the burnt offering (עֹלָה, ‘olah), this ritual act symbolized the offerer's complete dedication and surrender to God, or in the case of a sin offering, the symbolic transfer of guilt onto the animal. For Aaron and his sons, performing this ritual act on the ram designated for the burnt offering profoundly demonstrated their personal identification with the animal's complete surrender and dedication to God. It served as a public acknowledgment that their priestly service could only commence and continue through a divinely provided, unblemished substitute. The intricate and demanding nature of these rituals underscored the absolute holiness and transcendence of God, emphasizing the non-negotiable requirement of purity for any who would draw near to Him in worship and sacred service, a principle deeply embedded throughout the entire sacrificial system outlined in Leviticus.
Key Themes: Exodus 29:15 contributes significantly to several overarching themes within the book of Exodus and the Pentateuch. Central among these is the theme of Holiness and Purity, emphasizing that a holy God demands purity from those who serve Him and approach His presence. The meticulous details of the sacrifices underscore the Necessity of Atonement and Consecration, illustrating that human sinfulness requires a divinely ordained means of purification and setting apart for sacred service. This verse also highlights the theme of Representation and Substitution, as the ram stands in the place of Aaron and his sons, bearing their dedication and symbolizing their surrender. Furthermore, the entire ordination process, including this specific act, reinforces the Divine Authority and Specificity of God's commands regarding worship and priestly service, leaving no room for human improvisation. Finally, the sacrificial system itself, exemplified here, deeply foreshadows the ultimate and perfect sacrifice, hinting at the future provision of a greater High Priest and a final atonement, a theme that finds its full expression in the New Testament, as seen in passages like Hebrews 9.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Exodus 29:15 employs several profound literary devices that amplify its theological significance. Symbolism is central, with the ram itself symbolizing a valuable, unblemished offering, and the act of laying hands symbolizing identification, transfer, and complete dedication. This ritual act is a potent visual and tactile representation of the spiritual transaction occurring. The meticulous detail in the instructions throughout Exodus 29 demonstrates Divine Specificity, underscoring that God's worship and sacred service must be conducted precisely according to His revealed will, not human preference or innovation. This divine precision also highlights the absolute Ritual Purity and moral holiness required for those who would dare to approach a holy God, thereby emphasizing the gravity and sacredness of the priestly office. Furthermore, the entire sacrificial system, including this specific act of identification, serves as profound Foreshadowing, pointing forward to the ultimate, perfect, and once-for-all sacrifice of Jesus Christ, who would fulfill and transcend these temporary, typological rituals.
THEOLOGICAL AND THEMATIC CONNECTIONS
Exodus 29:15, with its emphasis on identification and substitution through the laying of hands on a sacrificial ram, powerfully illustrates the foundational theological truth that sinful humanity cannot approach a holy God without a divinely appointed mediator and a perfect, unblemished substitute. This ritual underscores the absolute necessity of atonement and consecration for service, highlighting God's meticulous and gracious provision for a way for His people to draw near. It establishes the enduring principle that access to God is not earned through human merit but is graciously granted through a costly, unblemished offering that bears the weight of the offerer's dedication and profound need for purification. This act of identification on the ram foreshadows the deeper spiritual reality of identifying with Christ's sacrifice.
REFLECTION AND APPLICATION
The ancient ritual of laying hands on the sacrificial ram in Exodus 29:15 offers profound and enduring insights into our contemporary walk of faith. It serves as a stark reminder that approaching God, whether in personal worship, corporate liturgy, or dedicated service, is never a casual affair but demands intentionality, profound humility, and a deep recognition of our inherent need for His divine provision. Just as Aaron and his sons were required to identify themselves with the unblemished ram, we, as New Testament believers, are called to identify completely with Christ's perfect and sufficient sacrifice, acknowledging that our ability to stand before God and serve Him stems not from our own merit or efforts but solely from His atoning work on the cross. This verse challenges us to deeply consider the depth and sincerity of our dedication to God. Are we truly offering Him our "best," our whole selves, as a "living sacrifice" (Romans 12:1)? It also powerfully reinforces the truth that genuine spiritual service is always to be conducted in accordance with God's revealed will, not our fleeting preferences, personal convenience, or cultural trends. We are called to walk in holiness, set apart for His sacred purposes, trusting implicitly in His grace to empower and sustain our service.
Questions for Reflection
FAQ
What is the significance of Aaron and his sons laying their hands on the ram's head?
Answer: The act of laying hands (Hebrew: çâmak, H5564) on the head of a sacrificial animal in the Old Testament was a highly symbolic and weighty gesture. In this specific context, for the ram designated as a burnt offering, it primarily signified profound identification and complete dedication. By placing their hands on the ram, Aaron and his sons were symbolically transferring their identity, their need for purification, and their complete dedication onto the animal. The ram then became their representative, offered to God in their stead, symbolizing their full surrender and consecration to divine service. This ritual was absolutely crucial for their purification and setting apart as priests, enabling them to mediate between a holy God and the people of Israel, a practice seen consistently throughout the sacrificial laws in Leviticus.
Why was a ram chosen for this specific part of the ordination ceremony?
Answer: Rams (Hebrew: 'ayil, H352) were frequently utilized in the Israelite sacrificial system for various offerings, including burnt offerings, peace offerings, and specific consecration and purification rituals. They were considered valuable, strong, and unblemished animals, making them highly suitable for presentation as a worthy offering to God. In the context of the ordination ceremony described in Exodus 29, the ram served as the animal for the burnt offering, which profoundly symbolized complete dedication and atonement. Its sacrifice, following the sin offering (a bull), underscored the comprehensive nature of the priests' consecration, moving them from purification from sin to a state of complete surrender and unreserved dedication to God's service. The ram's strength also symbolized the strength of dedication required for such a holy office.
CHRIST-CENTERED FULFILLMENT
Exodus 29:15, with its vivid depiction of Aaron and his sons laying hands on the sacrificial ram, finds its ultimate, perfect, and eternal fulfillment in the person and work of Jesus Christ. The ram, a temporary and repeatedly offered animal, served as a profound type, foreshadowing the singular, perfect sacrifice of the Lamb of God who truly "takes away the sin of the world." While the Old Testament priests laid their hands on an animal to symbolize identification and the transfer of dedication, God Himself, in His divine wisdom and love, "laid on Him the iniquity of us all" (Isaiah 53:6). Jesus, uniquely serving as both the perfect High Priest and the spotless Lamb, had no need for a substitute for Himself, but willingly became the ultimate and sufficient substitute for all humanity. His one-time sacrifice on the cross, a complete and final burnt offering, perfectly atoned for sin and perfectly consecrated all who believe, granting them direct, unhindered access to God's presence (Hebrews 10:10-14). Through Christ's finished work, believers are now part of a "royal priesthood" (1 Peter 2:9), called not to offer animal sacrifices, but to present their "bodies as a living sacrifice, holy and acceptable to God, which is your spiritual worship" (Romans 12:1), empowered by His finished work rather than dependent on repeated, imperfect rituals.