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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 29:19 details a pivotal moment in the elaborate ordination ceremony for Aaron and his sons, focusing on the presentation of the "other ram," often identified as the ram of consecration or ordination. This verse specifically instructs Aaron and his sons to lay their hands upon the head of this ram, a profound symbolic act signifying their identification with the sacrifice and the transfer of their unworthiness, thereby dedicating them fully to their newly appointed holy office as priests before the Lord. This ritual was absolutely foundational for their sanctification, empowerment, and divine authorization to mediate between God and the people of Israel.
CONTEXT
Literary Context: This verse is deeply embedded within the comprehensive divine instructions for the consecration of the Levitical priesthood, meticulously outlined by God to Moses in Exodus chapter 29. The chapter initiates with detailed commands for preparing specific animals and elements for the seven-day ordination ritual, setting the stage for the solemn proceedings (Exodus 29:1-3). Prior to the "other ram" introduced in verse 19, a bull for a sin offering (Exodus 29:10-14) and a ram for a burnt offering (Exodus 29:15-18) have already been presented and sacrificed. Each of these sacrifices serves a distinct theological purpose: the sin offering purifies from defilement and makes atonement, the burnt offering signifies complete dedication and devotion, while the "other ram," the specific focus of this verse, is uniquely tied to the "filling of the hand" ceremony, symbolizing the priests' empowerment and readiness for active service. The sequential nature of these sacrifices underscores a progressive sanctification, moving from purification to dedication, and ultimately to enablement for the sacred priestly ministry.
Historical & Cultural Context: The instructions in Exodus 29 are delivered at Mount Sinai, following the momentous giving of the Law and the elaborate architectural plans for the Tabernacle and its furnishings (Exodus 25, Exodus 26, Exodus 27, Exodus 28). The establishment of a divinely consecrated priesthood was an absolute necessity for the proper functioning of the Mosaic covenant and the intricate sacrificial system it entailed. While priests existed in various ancient Near Eastern cultures, often serving as intermediaries between their deities and people, Israel's priesthood was distinct in its divine appointment, its strict requirements for holiness, and its unique role in maintaining the covenant relationship with Yahweh. The act of laying hands on a sacrificial animal was a common and profound practice in Israelite worship, signifying identification, dedication, or the symbolic transfer of sin or blessing. For the ordination of priests, this gesture was particularly potent, symbolizing the priests' transference of their unholy status or their dedication onto the ram, which would then be offered to make them holy and acceptable for service. This ritual was far more than mere symbolism; it was a divinely ordained means of setting apart specific individuals for sacred duties, ensuring that those who approached God on behalf of the people were themselves consecrated and ritually pure, reflecting the absolute holiness of God Himself, as tragically demonstrated by the fate of Nadab and Abihu (Leviticus 10:1-3).
Key Themes: The ritual in Exodus 29:19 profoundly contributes to several overarching themes within Exodus and the Pentateuch. Foremost is the theme of Holiness and Consecration. God, being utterly holy, demands that those who serve Him, especially in a mediatorial role, must be set apart and purified. This verse highlights the meticulous process by which Aaron and his sons are consecrated, underscoring that holiness is not inherent but divinely bestowed through specific rituals. It also reinforces the theme of Divine Appointment and Authority, as the priesthood is not self-selected but established by God's explicit command, ensuring legitimate mediation between God and Israel. Furthermore, the act of laying hands on the ram points to the theme of Substitution and Identification, a foundational concept for understanding atonement and the transfer of status, which is central to the entire sacrificial system detailed in books like Leviticus. These themes collectively emphasize the seriousness of approaching a holy God and the grace by which He provides a way for humanity to draw near.
EXPOSITION AND ANALYSIS
Key Word Analysis
Ram (Hebrew, ʼayil', H352): This term (H352) refers to a male sheep, specifically chosen for its symbolic significance in various sacrifices. Derived from a root meaning "strength," the ram embodies robustness and resilience. While other animals were used for sin or burnt offerings, the ram here is designated as the "ram of consecration" or "ram of ordination" (often referred to as the "ram of filling the hand," related to the Hebrew milu'im, which describes the ceremony where portions of the ram were placed in the priests' hands). Its selection for this particular ritual underscores its role in empowering and dedicating the priests for their sacred service, distinct from mere atonement or general dedication.
Put their hands (Hebrew, çâmak', H5564): The verb çâmak (H5564) literally means "to lean upon," "to lay on," or "to support." In the context of sacrifice, it denotes a profound act of identification and transfer. It is not a casual touch but a weighty imposition, signifying that the offerer (here, Aaron and his sons) is identifying with the animal, transferring their status, unworthiness, or dedication onto it. For the priests, this act symbolized their complete dedication to God and the transfer of their need for purification and sanctification onto the ram, which would then bear the consequences of their unworthiness, making them acceptable to God for service.
Head (Hebrew, rôʼsh', H7218): The head (H7218) of the animal is consistently the point of contact for the laying on of hands in sacrificial rituals. Symbolically, the head often represents the whole being, the essence, or the leadership of an individual. By placing hands on the ram's head, Aaron and his sons were symbolically identifying their entire being and their new priestly identity with the sacrifice. This act emphasized that their whole person was being consecrated and set apart through this specific offering, highlighting the totality of their dedication and the comprehensive nature of the ritual's effect.
Verse Breakdown
"And thou shalt take the other ram": This clause directs Moses, as the mediator of the covenant and the one overseeing the ordination, to select a third specific ram for the consecration ceremony. This "other ram" is explicitly distinguished from the bull previously designated for the sin offering and the first ram for the burnt offering. Its unique designation signifies its particular purpose within the ordination process, specifically for the "ram of consecration" ritual, which involved the "filling of the hands" of the priests, symbolizing their empowerment and readiness for active service. This distinct purpose highlights the multi-faceted and progressive nature of the ordination process.
"and Aaron and his sons shall put their hands upon the head of the ram": This is the core action commanded in the verse. It instructs Aaron and his sons, the individuals destined to be consecrated as priests, to perform the solemn and symbolic act of laying their hands firmly upon the ram's head. As explored in the key word analysis, this gesture signifies a deep and personal identification with the sacrifice. It represents the transfer of their unworthiness, their need for purification, and the dedication of their lives and future service onto the animal. This act is a powerful visual and tactile representation of their participation in the sacrificial act that would ritually set them apart for holy ministry, making them acceptable to God.
Literary Devices
The primary literary device at play in Exodus 29:19 is Symbolism. The entire ritual of consecration, and specifically the act of laying hands on the ram, is deeply symbolic, conveying profound theological truths through physical actions. The ram itself symbolizes a substitute that bears the weight of the priests' unworthiness and facilitates their sanctification. The act of "putting their hands upon the head" is a powerful symbol of Identification and Transfer. It visually represents the priests' profound connection to the sacrifice, signifying that their need for purification and their complete dedication to God are being transferred to the animal, which will then be offered. This ritualistic action also exemplifies Ritual, a prescribed set of actions performed in a specific order, which serves to establish, reinforce, and make real a sacred reality. The meticulous detail in the instructions underscores both the divine origin and the solemnity of the priestly office, ensuring that every step contributes to the spiritual transformation and divine authorization of Aaron and his sons for their sacred calling.
THEOLOGICAL AND THEMATIC CONNECTIONS
Exodus 29:19 offers a profound illustration of the Old Testament principles of substitutionary sacrifice and the absolute necessity of divine consecration for holy service. The act of laying hands on the ram signifies a deep identification between the priests and the sacrifice, establishing a foundational theological truth: those who serve God must first be purified and set apart by a divinely appointed means. This ritual underscores the inherent unholiness of humanity and the absolute holiness of God, demonstrating that a mediator and a specific, divinely ordained process are required for humanity to approach Him. The "ram of consecration" points to the idea that entrance into God's service is not by human merit, self-appointment, or personal qualification, but solely by God's gracious provision and a ritual that both cleanses and empowers for sacred duties.
REFLECTION AND APPLICATION
The detailed ritual of Exodus 29:19, though part of an Old Testament sacrificial system, offers timeless principles for believers today. The act of identification with the sacrifice, symbolized by the laying on of hands, reminds us that our ability to serve God does not stem from our own inherent goodness, moral uprightness, or personal qualifications, but fundamentally from our identification with a greater, perfect sacrifice. Just as Aaron and his sons were meticulously set apart for a specific, holy calling, so too are all believers in Christ called to be a "holy priesthood" (1 Peter 2:5) and a "royal priesthood" (1 Peter 2:9), consecrated for God's redemptive purposes in the world. This verse challenges us to consider the profound seriousness of our spiritual service and the continuous necessity of being divinely appointed, purified, and empowered by the Holy Spirit. Our consecration is not a one-time event but a continuous dedication of our lives to Christ, allowing Him to equip and empower us for the specific work He has called us to do. It prompts us to live lives worthy of our high calling, recognizing that our service is sacred because the One whom we serve is supremely holy.
Questions for Reflection
FAQ
What is the significance of this "other ram" compared to the previous sacrifices in Exodus 29?
Answer: The "other ram" in Exodus 29:19 is distinct from the bull for the sin offering and the first ram for the burnt offering, each of which served a different purpose in the ordination ceremony. This particular ram is specifically designated as the "ram of consecration" or "ram of ordination." While the sin offering purified from sin and the burnt offering signified general dedication, this ram is central to the unique "filling of the hand" ceremony (Exodus 29:22-24), where specific portions of the ram are placed into the priests' hands. This ritual uniquely symbolizes their empowerment, authorization, and readiness to perform their specific priestly duties, marking their formal and divinely sanctioned induction into the sacred office.
What does the act of "putting their hands upon the head of the ram" signify?
Answer: The act of laying hands upon the head of the sacrificial animal is a recurring and highly symbolic gesture throughout the Old Testament. In Exodus 29:19, for Aaron and his sons, it primarily signifies profound identification and transfer. By placing their hands on the ram, they were symbolically identifying themselves with the animal, thereby transferring their unworthiness, their need for purification, and the dedication of their entire being onto it. It also represented their complete commitment, signifying that their future priestly service was being committed to God through this specific offering. This act was crucial for their ritual purification, sanctification, and divine authorization to mediate between God and the people of Israel.
CHRIST-CENTERED FULFILLMENT
Exodus 29:19, with its profound emphasis on a consecrated priesthood established through substitutionary sacrifice, finds its ultimate and perfect fulfillment in the person and work of Jesus Christ. The "other ram" of consecration, upon whose head Aaron and his sons laid their hands to signify identification and transfer, powerfully foreshadows the Lamb of God, Jesus, who is the perfect, once-for-all sacrifice. Just as the ram was set apart to consecrate the earthly priests for temporary service, Jesus, by His own perfect and sinless sacrifice on the cross, consecrated Himself for His redemptive mission and, through His shed blood, eternally consecrated all who believe in Him. His death was the definitive act of "laying on of hands" by humanity's sin, yet He bore it perfectly, not for His own purification but for ours. Through His singular, efficacious sacrifice, He has established a new covenant and a new priesthood, not limited to a select few from a particular lineage, but encompassing all believers (Hebrews 9:11-14). We, as believers, are now a "royal priesthood" (1 Peter 2:9), consecrated and empowered by our identification with Christ's perfect offering, enabling us to draw near to God with full confidence and access into His very presence (Hebrews 10:19-22) and to offer spiritual sacrifices of praise, worship, and service that are pleasing to God (Hebrews 13:15-16). The ram's consecration of earthly priests points directly to Christ's eternal consecration of His people for eternal service in His kingdom.