TRV
See on the biblical-era map
Study This Verse
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.
Continue studying Exodus 29:20 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
SUMMARY
Exodus 29:20 meticulously details a crucial phase in the consecration ceremony of Aaron and his sons, prescribing the application of blood from the "ram of consecration" to the tip of their right ear, thumb of their right hand, and great toe of their right foot, followed by the sprinkling of the remaining blood upon the altar. This precise ritual underscores the profound sacredness and meticulous requirements of the priestly office, symbolizing a complete and comprehensive dedication of their faculties—their hearing, actions, and walk—to God's service, thereby purifying and setting them apart for holy ministry in the Tabernacle.
CONTEXT
Literary Context: Exodus 29:20 is deeply embedded within a comprehensive set of divine instructions for the ordination of Aaron and his sons, meticulously outlined in Exodus 29. This chapter details the ceremonial steps necessary to prepare the priests for their sacred duties in the Tabernacle, following the instructions for its construction. Preceding this verse, the text describes the sin offering and the burnt offering, which address the priests' need for purification from sin and their complete dedication to God. The "ram of consecration" (also known as the ram of ordination or "ram of filling the hand," referring to the act of placing parts of the sacrifice into the priests' hands) is distinct from these earlier sacrifices, specifically designated to set apart the priests for their unique mediatorial role. The application of its blood to specific body parts, as detailed in this verse, is immediately followed by the anointing of the priests and their garments with blood and oil, further emphasizing their sanctification and the sacredness of their office. The chapter concludes with instructions for the daily sacrifices, establishing the ongoing rhythm of Tabernacle worship and the perpetual nature of the priestly ministry.
Historical & Cultural Context: In ancient Israel, consistent with many ancient Near Eastern cultures, blood held immense symbolic significance, primarily representing life itself and serving as a central element in rituals of purification, atonement, and covenant ratification. The meticulous instructions for the priestly consecration, including the precise application of blood in Exodus 29:20, highlight the absolute holiness of Yahweh and the necessity of ritual purity for anyone approaching Him in service. The priestly office was not merely a ceremonial role; it was foundational to Israel's covenant relationship with God, serving as the divinely appointed mediators between God and His people. The detailed nature of these rites ensured that the priests understood the gravity of their calling and the high standards of holiness required to minister in the presence of a holy God within the newly constructed Tabernacle, which represented God's dwelling among His people. This ritual would have deeply impressed upon the priests and the people the solemnity and divine origin of their ministry.
Key Themes: Exodus 29:20 powerfully contributes to several overarching themes within the book of Exodus and the Pentateuch. Foremost is the theme of Holiness and Purity, emphasizing God's absolute separation from sin and the meticulous purity required for anyone to approach Him. The blood ritual underscores the necessity of divine provision for cleansing, as human beings cannot achieve such purity on their own. This verse also highlights the theme of Divine Appointment and Consecration, demonstrating God's sovereign choice and setting apart of individuals for sacred service, establishing the Levitical priesthood as His designated mediators. Furthermore, it reinforces the theme of Covenant Relationship, as the establishment of the priesthood is integral to Israel's identity as God's chosen people and their ability to maintain communion with Him. The detailed instructions showcase God's Sovereignty and Authority, demanding precise obedience in worship and service, a principle echoed throughout the Mosaic Law, such as in the warnings against unauthorized worship in Leviticus 10:1-2. The entire ceremony, culminating in the daily sacrifices (as outlined in Exodus 29:38-42), establishes the System of Sacrifice and Atonement as central to Israel's worship and their ongoing relationship with a holy God.
EXPOSITION AND ANALYSIS
Key Word Analysis
Blood (Hebrew, dâm', H1818): This word, derived from a root meaning "to be silent" or "to cease," signifies life (as that which when shed causes death) of man or an animal. In Old Testament sacrificial theology, blood is the primary agent for purification, atonement, and consecration, representing the life given in exchange for sin. In Exodus 29:20, its application signifies the setting apart of Aaron and his sons for sacred service, cleansing them and dedicating their faculties to God's exclusive use.
Right (Hebrew, yᵉmânîy', H3233): Meaning "at the right hand" or "on the right hand," the consistent emphasis on the "right" side (ear, hand, foot) is highly significant. In biblical thought, the right side often denotes strength, prominence, favor, authority, and capability. Applying the blood to the right ear, hand, and foot emphasizes the full, active, and empowered dedication of the priests' most capable and prominent faculties to God's service, ensuring their ministry was performed with their utmost ability and divine enablement.
Tip (Hebrew, tᵉnûwk', H8571): This word refers to a "pinnacle" or "extremity." The precision of applying the blood to the "tip" or "extremity" of the body parts highlights the thoroughness and exactitude of the consecration. It suggests that every part, even the outermost reaches and most minute details of their being, was to be touched by the sanctifying blood and brought under divine authority for holy service, leaving no part unconsecrated.
Verse Breakdown
Literary Devices
Exodus 29:20 employs significant Symbolism to convey profound theological truths. The blood itself is a potent symbol of life, purification, and atonement, serving as the agent of consecration and highlighting the sanctity required for divine service. The specific body parts—the ear, thumb, and great toe—symbolize the totality and specific faculties of the priests' being: their hearing (for divine instruction and obedience), their actions (for righteous service and ministry), and their walk (for holy conduct and lifestyle). The consistent emphasis on the "right" side further amplifies this symbolism, denoting strength, prominence, and the full, active dedication of their most capable parts. The verse also functions as a Prescription, providing precise, ritualistic instructions that highlight the meticulousness required in approaching a holy God. The detailed nature of these commands underscores the gravity and sacredness of the priestly office, leaving no room for human improvisation or casualness in divine worship, thereby establishing a rigid framework for sacred service.
THEOLOGICAL AND THEMATIC CONNECTIONS
Exodus 29:20 profoundly illustrates the biblical themes of consecration, purification, and the meticulous demands of God's holiness. The application of blood to specific body parts of the priests signifies that their entire being—their ability to hear, to act, and to walk—was to be set apart for God's exclusive service. This ritual underscores that access to God and effective ministry in His presence require a comprehensive cleansing and dedication, emphasizing that human efforts alone are insufficient to bridge the gap between a holy God and sinful humanity. It highlights God's absolute purity and His unwavering standard for those who would mediate on behalf of His people, establishing a foundational principle that all service to God must flow from a sanctified life and be empowered by His divine provision for purification.
REFLECTION AND APPLICATION
Exodus 29:20, though a specific ritual for Old Testament priests, offers profound spiritual lessons for believers today. As those who have been made a "royal priesthood" through Christ, we are called to a similar, though spiritual, consecration of our entire lives to God. The meticulous application of blood to the ear, hand, and foot serves as a powerful reminder that every faculty of our being—our hearing, our actions, and our walk—is to be set apart for God's glory. Our ears should be attuned to His voice, quick to obey His Word and discern His will, guarding against unholy influences. Our hands should be consecrated for righteous deeds, serving others, working diligently, and doing the work of the Kingdom with integrity and purity. Our feet should walk in paths of holiness, following Christ's example, fleeing from sin, and leading lives that honor Him in every step. This verse challenges us to consider if we are holding anything back from God, urging us towards a wholehearted dedication where every aspect of our existence is yielded to His sanctifying purpose, empowered by the Holy Spirit and purified by the finished work of Christ.
Questions for Reflection
FAQ
Why were these specific body parts chosen for the application of blood?
Answer: The choice of the right ear, thumb of the right hand, and great toe of the right foot was deeply symbolic, representing the complete consecration of the priests' faculties for service. The ear signifies hearing and obedience to God's commands, emphasizing that priests must be attentive to divine instruction. The hand (specifically the thumb, indicating strength, skill, and action) represents work, service, and the performance of sacred duties. The foot (great toe, for stability and direction) denotes one's walk, path, and conduct, symbolizing a life lived in accordance with God's will. The "right" side in biblical culture often indicated strength, prominence, and favor, emphasizing that the most capable and active parts of their being were dedicated to God. This ritual ensured that their entire person—what they heard, what they did, and where they went—was set apart for holy purposes, enabling them to minister acceptably before a holy God. This comprehensive dedication is crucial for understanding the gravity of their role as mediators between God and His people, as seen in the broader instructions for priestly conduct in Leviticus 21.
What is the significance of "sprinkling the blood upon the altar round about" in this context?
Answer: Sprinkling the blood upon the altar round about signifies the encompassing nature of the consecration and its intrinsic connection to the very heart of Israelite worship. The altar was the central place of sacrifice, atonement, and communion with God, where the life of the offering was presented to cover sin. By applying blood to the altar, it was also sanctified, ensuring that the priests' ministry was performed within a consecrated space and was acceptable in God's sight. This act underscored that their personal dedication was inextricably linked to the atoning work of the sacrificial system and that their service was to be offered in a manner that honored God's holiness, making their actions effective and pure before Him. It highlighted that the priests' ability to minister was entirely dependent on God's provision for cleansing and His acceptance of the blood sacrifice, a principle foundational to all Tabernacle worship as described in Exodus 40:10.
Does this ritual apply to Christians today?
Answer: The ritual of Exodus 29:20 does not apply to Christians today in a literal or ceremonial sense, as the Mosaic Law's ceremonial requirements were fulfilled in Christ. Jesus Christ is the ultimate High Priest and the perfect sacrifice, rendering the Old Testament sacrificial system obsolete (Hebrews 10:1-18). However, the spiritual principles it embodies are profoundly applicable. Through faith in Jesus Christ, believers are considered a "royal priesthood" (1 Peter 2:9), consecrated by Christ's perfect sacrifice to serve God. This means that we are spiritually set apart for God's purposes. The symbolism of the ear, hand, and foot reminds us that our entire lives—our listening to God's Word, our actions in service, and our daily walk—should be fully dedicated and consecrated to Him, empowered by the Holy Spirit and purified by the blood of Christ. We are called to offer spiritual sacrifices of praise and good deeds (Hebrews 13:15-16), living lives that honor our High Priest.
CHRIST-CENTERED FULFILLMENT
Exodus 29:20, with its vivid imagery of blood applied to the priests' ear, hand, and foot, finds its ultimate and perfect fulfillment in Jesus Christ. While Old Testament priests required consecration through the blood of animals, Jesus, our great High Priest, needed no such purification for Himself, being without sin and perfectly holy (Hebrews 7:26). His own precious blood, shed once for all on the cross, serves as the perfect and eternal means of consecration, not just for a select priesthood, but for all who believe and are brought near to God (Hebrews 9:12). The blood applied to the Old Testament priests symbolized their dedication to hear, act, and walk in God's ways; Christ's blood, however, actually purifies our consciences from dead works to serve the living God (Hebrews 9:14), enabling true spiritual service. Through His finished work, we, as believers, are made a "royal priesthood" (1 Peter 2:9), consecrated not by the blood of rams, but by the Spirit and the infinitely more precious blood of the Lamb of God (1 Peter 1:18-19). Our "ears" are opened to hear His voice, our "hands" are empowered for righteous service, and our "feet" are guided to walk in His holy paths, all by virtue of His perfect sacrifice and the indwelling Holy Spirit, enabling us to present our bodies as living sacrifices, holy and acceptable to God, which is our spiritual worship (Romans 12:1).