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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 29:17 meticulously details a crucial step in the ordination ceremony for Aaron and his sons as priests, specifically concerning the preparation of the ram designated for the burnt offering. This verse outlines the divine command to dismember the ram, thoroughly wash its internal organs and legs, and then carefully arrange these cleansed parts with the head and other pieces for presentation on the altar. It profoundly underscores the divine demand for absolute purity, wholeness, and precise obedience in all aspects of sacred service and sacrificial worship, setting a foundational standard for approaching a holy God.
CONTEXT
Literary Context: This verse is an integral component of a larger, highly detailed set of instructions given by God to Moses for the consecration of the Aaronic priesthood, as comprehensively outlined in Exodus 29. The chapter systematically describes the specific sacrifices, anointing rituals, and priestly vestments required for Aaron and his sons to be set apart for their holy office. Prior to verse 17, a bull has been sacrificed as a sin offering (Exodus 29:10-14), signifying the essential need for atonement for the priests themselves before they could mediate on behalf of others. The ram mentioned in verse 17 is the second animal in this consecration sequence, specifically designated as a burnt offering (or "ram of consecration" in later verses of the chapter, though the initial preparation here is for its burnt offering aspect). The meticulous nature of these instructions, from the precise type of animal to its preparation and offering, emphasizes that priesthood and worship are not human innovations but divinely ordained institutions requiring strict adherence to God's holy and immutable standards.
Historical & Cultural Context: In ancient Israel, the Tabernacle (Exodus 25, Exodus 26, Exodus 27, Exodus 28, Exodus 29, Exodus 30, Exodus 31, Exodus 32, Exodus 33, Exodus 34, Exodus 35, Exodus 36, Exodus 37, Exodus 38, Exodus 39, Exodus 40) served as the central place of worship and the tangible dwelling place of God's presence among His people. Animal sacrifice was the divinely appointed primary means of approaching a holy God, atoning for sin, and expressing profound devotion. The concept of ritual purity was paramount, serving as a distinct marker distinguishing Israel from surrounding pagan nations whose worship often involved defiling and chaotic practices. Priests were the designated mediators between God and humanity, and their consecration was therefore of utmost importance, ensuring they were fit to stand in God's presence. The detailed preparation of the ram, including the washing of internal organs and legs, was not merely for hygiene but was deeply symbolic. It reflected the ancient Near Eastern understanding that internal organs were often considered the seat of life or emotion, and legs represented one's walk or conduct. Thus, the cleansing symbolized a complete purification—both internal and external—of the offering, making it wholly acceptable to a perfectly holy God. This level of detail communicated God's absolute sovereignty and His demand for reverence, order, and holiness in all matters pertaining to His worship.
Key Themes: Exodus 29:17 significantly contributes to several overarching themes within the book of Exodus and the broader Pentateuch. Firstly, it highlights the theme of Divine Prescription and Authority, demonstrating that worship is not a matter of human preference but is strictly defined by God's commands. Every detail, from the dismemberment to the washing and arrangement, underscores God's sovereignty over the means by which humanity can approach Him. Secondly, the verse emphasizes the theme of Purity and Holiness, particularly the necessity of ritual and moral cleanliness for both the offering and the offeror. The washing of the inwards and legs symbolizes a comprehensive purification, reflecting God's demand for integrity in both inner being and outward conduct. This theme is foundational to the entire sacrificial system and the establishment of the priesthood, as seen throughout Leviticus. Lastly, it points to the theme of Atonement and Consecration, as the meticulously prepared ram is part of the larger ordination ceremony designed to set Aaron and his sons apart for sacred service, making them fit to mediate between God and Israel. This act, along with the sin offering in Exodus 29:10-14, establishes the means by which sin is addressed and individuals are made holy for God's purposes.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Exodus 29:17 is primarily characterized by Prescriptive Instruction, a dominant literary device throughout the Pentateuchal legal codes. The direct, imperative commands ("thou shalt cut," "wash," "put") underscore the divine authority and the non-negotiable nature of God's requirements for worship and priestly consecration. This precise detailing leaves no room for human improvisation or interpretation, emphasizing that proper worship is divinely defined, not humanly contrived. Furthermore, the verse employs profound Symbolism. The act of "cutting in pieces" symbolizes the complete dedication and surrender of the offering, signifying that every part of the life represented by the ram is given over to God. The "washing of the inwards and legs" is potent Symbolism for purification, representing the cleansing of both the inner being (thoughts, desires, motives) and the outer conduct (actions, walk). Finally, the reassembly of the parts, placing them "unto his pieces, and unto his head," uses Symbolism to convey the idea of wholeness and completeness in the offering. Despite being dismembered for preparation, the offering is presented as an integrated, unified entity, wholly consecrated to God. This also hints at Merism, where "inwards and legs" represent the entirety of the animal, signifying the complete and total offering of the self.
THEOLOGICAL AND THEMATIC CONNECTIONS
Exodus 29:17 powerfully illustrates the profound theological truth that God is absolutely holy and therefore demands holiness from all who approach Him, especially those consecrated for His sacred service. The meticulous preparation of the ram—its thorough dismemberment, the ritual washing of its internal and external parts, and its careful reassembly for presentation—underscores the absolute necessity of purity, integrity, and wholeness in worship. It teaches that true devotion is never superficial but involves the complete dedication of one's inner being (thoughts, motives, desires) and outward conduct (actions, walk). This passage, within the context of priestly ordination, foreshadows the profound truth that only a perfect, unblemished sacrifice, thoroughly prepared and wholly given, can truly atone for sin and consecrate individuals for divine service. It highlights God's meticulous sovereignty over all aspects of worship and His precise care in establishing the means by which sinful humanity can draw near to Him in an acceptable manner.
REFLECTION AND APPLICATION
While the specific ritual of animal sacrifice is no longer practiced by believers under the New Covenant, the spiritual principles embedded in Exodus 29:17 hold profound and enduring relevance for our spiritual lives today. This verse calls us to a radical self-examination and complete dedication in our walk with God. Just as the ram was meticulously prepared for the altar, we are called to present ourselves as "living sacrifices," holy and acceptable to God (Romans 12:1). This means not merely outward conformity to religious practices but a deep, internal cleansing of our thoughts, motives, and desires, represented by the "washing of the inwards." Our "walk"—our daily conduct, decisions, and interactions—must also be purified and aligned with God's will, symbolized by the washing of the legs. Furthermore, the reassembly of the parts reminds us that God desires our whole selves—our minds, bodies, and spirits—to be wholly consecrated to Him, not fragmented or half-hearted devotion. Our worship, service, and obedience should therefore be marked by intentionality, excellence, and a profound reverence for the God who demands purity and wholeness in all aspects of our being and doing.
Questions for Reflection
FAQ
Why was the ram cut into pieces and then seemingly reassembled?
Answer: The cutting of the ram into pieces (Hebrew, nâthach) was a standard and prescribed part of preparing a burnt offering, as detailed in Leviticus 1:6. This act signified a thorough and complete dedication of the animal. Every part of the offering was exposed, examined, and made ready for consumption by fire on the altar, symbolizing total surrender and the giving of the entire being to God. The "reassembly" (putting the pieces "unto his pieces, and unto his head") wasn't a physical re-formation of the living animal, but rather the orderly arrangement of all the prepared, cleansed parts for presentation on the altar as a unified, complete offering. It emphasized that the entire animal, representing the whole being, was consecrated to God, leaving nothing back and ensuring every part was offered.
What was the significance of washing the "inwards" and "legs" of the ram?
Answer: The washing of the "inwards" (Hebrew, qereb, internal organs) and "legs" (Hebrew, kârâʻ, from the knee to the ankle) was a crucial act of ceremonial purification, far beyond mere hygiene. In ancient thought, the inwards often symbolized the inner being, the seat of emotions, thoughts, and motives. The legs, conversely, symbolized one's walk, conduct, and outward actions. Therefore, washing these specific parts symbolized the purification of both the internal essence and the external behavior of the offering. This underscored the absolute necessity of both inner purity and outer blamelessness for anything presented to a holy God. It taught the priests and the people that God demands wholeness and integrity—purity in heart as well as in deed—in all approaches to Him, a theme powerfully echoed in passages like Psalm 24:3-4, which asks, "Who may ascend the hill of the Lord? Who may stand in his holy place? The one who has clean hands and a pure heart."
CHRIST-CENTERED FULFILLMENT
Exodus 29:17, with its meticulous instructions for preparing the ram as a burnt offering, finds its ultimate and perfect fulfillment in the person and redemptive work of Jesus Christ. The ram, cut into pieces and thoroughly cleansed, powerfully foreshadows Jesus as the spotless Lamb of God, who takes away the sin of the world!, whose body was indeed "broken" for us on the cross, representing a complete and total sacrifice (1 Corinthians 11:24). Unlike the ram, whose inwards and legs needed ritual washing, Jesus, as the perfect High Priest and the perfect sacrifice, was inherently pure, "holy, innocent, unstained, separated from sinners, and exalted above the heavens" (Hebrews 7:26). His internal being was utterly without sin, and His external "walk" (life) was one of perfect obedience to the Father, fulfilling all righteousness (Matthew 3:15). The reassembly of the ram's parts, symbolizing a complete and whole offering presented to God, points profoundly to Christ's body, though broken in death, being raised whole and glorified in resurrection (Luke 24:39). He was presented to God not as a mere animal, but as the Son, "a perfect sacrifice" (Hebrews 10:14) who perfectly consecrated Himself and, by His precious blood, perfectly consecrates all who believe, enabling us to draw near to God with clean hearts and pure consciences, through the new and living way He opened for us (Hebrews 10:19-22).