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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 29:25 details a crucial stage in the seven-day consecration ceremony of Aaron and his sons as priests. This verse specifically commands Moses to take designated portions of the "ram of consecration" from the hands of the newly ordained priests and to burn them entirely upon the altar. Described as a "burnt offering" and a "sweet savour before the LORD," this act signifies complete dedication, divine acceptance, and the sacred establishment of the Levitical priesthood through a divinely ordained ritual of fire.
CONTEXT
Literary Context: Exodus 29 is entirely devoted to the meticulous instructions for the ordination of Aaron and his sons, marking the foundational establishment of the Levitical priesthood. The chapter outlines a multi-stage ritual involving purification, anointing, investiture with sacred garments, and a series of sacrificial offerings. These sacrifices include a bull for a sin offering and two rams: one for a burnt offering and another, uniquely, for the "ram of consecration" or "ram of ordination." Verse 25 specifically pertains to this "ram of consecration." Immediately preceding this verse, Exodus 29:24 describes Aaron and his sons placing specific parts of this ram—the fat, the right thigh, and various cakes of bread—into their hands and performing a "wave offering" before the LORD. This ritual act symbolized their personal presentation of the offering to God. Verse 25 then commands Moses, as the primary mediator and overseer of the covenant, to receive these very portions from their hands and burn them on the altar. This transition from the priests' presentation to the complete consumption of the offering by fire signifies total dedication and divine acceptance, culminating their active participation in the offering process. The subsequent verses detail the remaining portions of the ram and the ongoing daily sacrifices required of the consecrated priests, reinforcing the perpetual nature of their service.
Historical & Cultural Context: The consecration ritual described in Exodus 29 was paramount for establishing the divinely appointed system of mediation between God and Israel. In the broader ancient Near Eastern world, priests typically served as intermediaries between deities and humanity, but Israel's priesthood was uniquely ordained by Yahweh, emphasizing His absolute holiness and the precise, meticulous requirements for approaching Him. The Tabernacle, soon to be completed, would serve as the physical locus of God's presence among His people, and the priests were essential for its operation, facilitating atonement, worship, and the maintenance of covenant relationship. The concept of a "burnt offering" (olah) was a familiar sacrificial type, signifying total surrender and devotion, as the entire animal (or specific portions in this unique consecration context) was consumed by fire, ascending to God. The phrase "sweet savour" (reah nihoah) was a common expression across ancient sacrificial systems, indicating divine acceptance and pleasure. This entire ritual underscored the gravity and sanctity of the priestly office, setting Aaron and his sons apart for exclusive, lifelong service to the LORD, distinct from any other nation's priestly practices.
Key Themes: This verse, situated within the broader context of Exodus 29, contributes to several major theological and narrative themes. Foremost is the theme of Consecration and Sanctification, highlighting the divine initiative in setting apart individuals for sacred service. The detailed ritual emphasizes God's holiness and the necessity of purity for those who would draw near to Him. Another key theme is Divine Acceptance and Pleasure, conveyed through the phrase "sweet savour," which indicates God's favorable reception of obedient worship and sacrifice. This theme recurs throughout the Pentateuch, affirming God's delight in His people's proper approach, as seen in Leviticus 1:9. The verse also underscores the theme of Mediation, as Moses acts as God's representative, receiving the offering from the priests' hands before it is presented to the LORD, thereby emphasizing the structured and divinely appointed channels for approaching God. Finally, the "burnt offering" itself reinforces the theme of Total Surrender and Devotion, symbolizing the complete giving of oneself to God, a principle foundational to the covenant relationship described throughout Exodus.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several significant literary devices that amplify its profound theological meaning. Symbolism is central, as the act of burning the offering represents complete dedication, consumption, and purification, signifying that the priests, through this ritual, were entirely devoted to God. The "sweet savour" functions as a powerful metaphor for divine acceptance and pleasure, translating an olfactory sensation into a spiritual reality of God's favorable reception and delight. The precise, prescriptive nature of the language, characteristic of the entire chapter, is a prime example of Ritual Language, emphasizing the divine origin and non-negotiable sanctity of the instructions for worship and consecration. Furthermore, the repetition of phrases like "unto the LORD" or "before the LORD" throughout the chapter and specifically in this verse acts as Anaphora (or simple repetition for emphasis), constantly reminding the reader of the ultimate recipient and purpose of these sacred acts—they are exclusively for God, performed for His glory and pleasure.
THEOLOGICAL AND THEMATIC CONNECTIONS
Exodus 29:25 encapsulates profound theological truths about dedication, divine acceptance, and the nature of worship. The burning of the portions as a "burnt offering" underscores the principle of total surrender and consecration required for sacred service. Just as the offering was wholly consumed, so too were the priests to be wholly devoted to God in their new office. The "sweet savour" signifies that true obedience and worship, performed according to God's commands and with a right heart, are not merely tolerated but are deeply pleasing to Him, eliciting His divine approval and satisfaction. This ritual also highlights the necessity of divine initiative and mediation in establishing the means by which humanity, especially those set apart for sacred service, can approach a holy God.
REFLECTION AND APPLICATION
Exodus 29:25, though rooted in ancient Israelite ritual, speaks powerfully to the heart of Christian discipleship today. The complete consumption of the offering as a "burnt offering" challenges us to deeply consider the totality of our dedication to God. Are we truly presenting our whole selves—our time, talents, resources, relationships, and even our deepest desires and ambitions—as a "living sacrifice" to Him, holding nothing back? The concept of a "sweet savour" reminds us that God is not merely tolerant of our worship but delights in it when it flows from a heart of obedience, genuine faith, and sincere love. Our acts of service, our prayers, our praise, and our daily walk, when offered through Christ and empowered by the Holy Spirit, become a pleasing aroma to Him. This verse encourages us to live lives that are continually set apart for God's purposes, recognizing that our consecration as believers is not a one-time event but an ongoing journey of surrender, joyful service, and faithful obedience, bringing profound pleasure to our Heavenly Father.
Questions for Reflection
FAQ
What is the significance of the "sweet savour" in Old Testament sacrifices?
Answer: The phrase "sweet savour" (Hebrew: reah nihoah) is a recurring theological term in the Old Testament, particularly in the Pentateuch, used to describe sacrifices that are acceptable and pleasing to God. It signifies divine approval and satisfaction, indicating that the offering, and more importantly the obedient heart and intention behind it, was received favorably by the LORD. For instance, after Noah's sacrifice in Genesis 8:21, God smells the "sweet savour" and resolves not to curse the ground again. This expression highlights God's delight in His people's worship and obedience when offered according to His will.
Why were only specific parts of the ram burned as a "burnt offering" here, when other burnt offerings consumed the whole animal?
Answer: This particular offering in Exodus 29:25 is part of the unique "ram of consecration" (or "ram of ordination") for Aaron and his sons, which differed from a typical burnt offering (olah). While a standard burnt offering involved the entire animal being consumed on the altar (as detailed in Leviticus 1), the ram of consecration had distinct components and purposes. Portions of this ram (the fat, the right thigh, and various bread cakes) were first waved by the priests as a wave offering (Exodus 29:24), symbolizing their active presentation and dedication. Other parts, like the breast, were designated for Moses, and the remainder was to be boiled and eaten by Aaron and his sons (Exodus 29:26-34). Thus, while these specific portions were burned as a "burnt offering" (meaning entirely consumed by fire and ascending to God), the entire ram was not. This nuanced ritual underscored the multi-faceted nature of the priests' consecration, involving presentation, dedication, and communal participation, all divinely ordained.
CHRIST-CENTERED FULFILLMENT
Exodus 29:25, with its profound focus on priestly consecration and a divinely accepted offering, finds its ultimate and perfect fulfillment in the person and work of Jesus Christ. The "burnt offering" for a "sweet savour" profoundly foreshadows Christ's perfect, once-for-all sacrifice on the cross. Unlike the temporary and repeatedly offered sacrifices of the Old Covenant priesthood, Jesus, as our great High Priest, offered Himself as the ultimate "sweet-smelling aroma" to God (Ephesians 5:2). His sacrifice was not merely a portion, but His entire being, a complete and total dedication that perfectly pleased the Father and definitively atoned for sin (Hebrews 9:26). Furthermore, the meticulous consecration of Aaron and his sons points to Christ's own perfect and eternal priesthood, through whom we now have direct, unhindered access to God (Hebrews 7:27 and Hebrews 10:19-22). Through His finished work, believers are no longer merely recipients of priestly mediation but are themselves made a "royal priesthood" (1 Peter 2:9), called to offer spiritual sacrifices of praise, thanksgiving, and good works that are acceptable to God through Him (Hebrews 13:15-16). Thus, the ancient ritual of Exodus 29:25 beautifully anticipates the profound reality of Christ's perfect offering and our new identity and calling in Him.