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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 29:36 meticulously outlines a critical daily ritual during the seven-day consecration of the Tabernacle altar. It mandates the offering of a bullock as a sin offering to achieve atonement, followed by the cleansing and anointing of the altar, thereby sanctifying it. This rigorous, repetitive process underscores the profound necessity of purification and reconciliation for any sacred object intended for divine service, ensuring the altar's absolute fitness to mediate between God and His people and to host His holy presence.
CONTEXT
Literary Context: This verse is intricately woven into the fabric of Exodus 29, a chapter dedicated to the elaborate seven-day ordination ceremony for Aaron and his sons as priests, and the consecration of the Tabernacle and its associated furnishings. These instructions are part of a larger, divinely revealed blueprint for the construction and operation of the Tabernacle, detailed from Exodus 25 onwards. The daily sin offering for the altar, as prescribed in Exodus 29:36, serves as a foundational act of purification, preceding the establishment of the regular daily burnt offerings (Exodus 29:38-42). It powerfully emphasizes that even the instruments of worship, particularly the central altar where sacrifices would be made, required profound and sustained purification to be deemed acceptable and holy for divine service. This meticulous ritual establishes the sacred space essential for God's dwelling among His people.
Historical & Cultural Context: In the ancient Near East, altars were ubiquitous in religious practices, serving as focal points for offerings and communication with various deities. However, Israel's altar, unlike those of surrounding pagan nations, was dedicated exclusively to Yahweh, the one true God, who is uniquely holy and transcendent. The concept of ritual purity was paramount in Israelite worship, reflecting God's absolute holiness and His demand for separation from anything defiling. The daily cleansing and anointing of the altar, as commanded in Exodus 29:36, was not merely a symbolic act; it was a practical necessity to maintain the altar's sacred status in a world prone to impurity. It ensured that the space where God's presence was manifested and where atonement for sin occurred remained unblemished and set apart. This meticulous attention to detail distinguished Israel's worship, emphasizing that access to God was strictly on His terms, mediated through prescribed rituals and consecrated objects, thereby reinforcing His unique character among the nations.
Key Themes: Exodus 29:36 contributes significantly to several overarching themes within the book of Exodus and the Pentateuch. Foremost is the theme of God's Holiness and Purity, demanding that all who approach Him, and all objects used in His worship, be set apart and cleansed from defilement. This verse also highlights the theme of Atonement and Reconciliation, demonstrating that sin and impurity create a barrier that only divinely prescribed means can overcome, even for inanimate objects that facilitate worship. The repeated, daily nature of the ritual underscores the theme of Ongoing Consecration and Maintenance, implying that holiness is not a static state but a dynamic process requiring continuous effort and divine provision. Furthermore, it foreshadows the concept of Mediation, as the altar serves as the central point through which God's people can interact with Him, a role that finds its ultimate fulfillment later in redemptive history. These themes are foundational to understanding the covenant relationship established at Mount Sinai and the subsequent instructions for life in God's presence.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The language of Exodus 29:36 is profoundly prescriptive and ritualistic, characteristic of the legal and cultic sections within the Pentateuch. It employs repetition of key concepts, particularly "atonement" (appearing twice), to underscore its absolute centrality to the consecration process and the continuous need for expiation. The phrase "every day" emphasizes the daily necessity and ongoing nature of purity and dedication, highlighting the persistent reality of impurity in the presence of God's holiness. Symbolism permeates the verse: the "bullock" represents a costly and significant sacrifice, its blood (implied by "sin offering" and "atonement") signifies life given for purification, and the "anointing" oil symbolizes divine setting apart, consecration, and empowerment for sacred service. The meticulous detail reflects the divine precision required for approaching God, underscoring His transcendent holiness and the serious, weighty nature of worship.
THEOLOGICAL AND THEMATIC CONNECTIONS
Exodus 29:36 profoundly illustrates the Old Testament's emphasis on God's absolute holiness and the pervasive nature of sin and impurity, necessitating divine provision for atonement. The daily purification of the altar, an inanimate object, underscores that even the instruments of worship must be ritually cleansed and consecrated to be fit for God's presence. This points to a deep theological understanding of sin's defiling nature and the constant need for God's gracious provision to maintain a sacred space for communion. The meticulous process of cleansing and sanctifying the altar, though temporary and repetitive, foreshadows the ultimate and perfect means by which God would definitively address sin and establish true, eternal holiness for His people. It lays the groundwork for understanding the once-for-all sacrifice to come.
REFLECTION AND APPLICATION
The daily cleansing and sanctification of the altar in Exodus 29:36 offers a powerful spiritual lesson for believers today, even though the Old Testament sacrificial system has been fulfilled in Christ. The underlying principles of God's unyielding holiness, the defiling nature of sin, and the continuous need for purification and dedication remain profoundly relevant for the Christian life. Our hearts and lives are now the "altars" upon which we are called to offer spiritual sacrifices, presenting our bodies as living sacrifices, holy and acceptable to God (Romans 12:1). This verse reminds us that spiritual purity is not a one-time event at conversion but an ongoing, dynamic process. Just as the physical altar needed daily cleansing to remain fit for God's presence, so too do we need to continually confess our sins, repent, and allow the Holy Spirit to cleanse and sanctify us. Our "anointing" comes from the indwelling Spirit of God, setting us apart for His divine purposes. This calls us to a life of intentional holiness, where our thoughts, words, and actions are continually yielded to God, ensuring our lives remain consecrated vessels for His glory and service, reflecting the purity He demands and provides.
Questions for Reflection
FAQ
Why was a "sin offering" needed for an inanimate object like the altar?
Answer: The sin offering for the altar, as described in Exodus 29:36, was not because the altar itself possessed moral sin. Rather, it was due to its integral role within a sacred system that interacted with sinful humanity. In the Israelite cultic understanding, sacred objects and spaces could become ritually defiled through contact with impurity or transgression, even inadvertently. The bullock as a sin offering served to ceremonially "de-sin" or purify the altar, purging it from any ritual contamination that might accrue, ensuring its absolute fitness for mediating between a holy God and His people. This concept is further elaborated in Leviticus 16, where the high priest performs rituals to cleanse the sanctuary and its furnishings from the impurities and transgressions of the Israelites. It highlights God's demand for absolute purity in His dwelling place and in all that serves Him.
What is the significance of the "daily" aspect of this ritual?
Answer: The command to offer a sin offering "every day" for the altar underscores the pervasive and continuous nature of sin and impurity in the world, and consequently, the constant need for God's provision for atonement and purification. It signifies that holiness is not a static state achieved once, but a dynamic, ongoing process that requires continuous maintenance. For the Tabernacle, this daily ritual ensured that the sacred space remained consecrated and acceptable for God's presence and for the worship of His people. It also served as a constant reminder to the priests and the people of God's sustained grace and the ever-present reality of human fallibility, necessitating a continuous reliance on His prescribed means of cleansing. This daily rhythm ingrained in the people the profound truth that access to God was always by His grace and through His appointed means of purification.
CHRIST-CENTERED FULFILLMENT
Exodus 29:36, with its profound emphasis on the daily sin offering for the altar's atonement and sanctification, finds its ultimate and perfect fulfillment in the person and work of Jesus Christ. The bullock offered "every day" as a temporary covering for sin powerfully foreshadows the "once for all" sacrifice of the Lamb of God, who takes away the sin of the world. Unlike the Old Testament priests who had to repeatedly offer sacrifices that could only cover, not permanently remove, sin, Jesus, our great High Priest, offered Himself as the perfect and final sin offering, appearing "once for all at the end of the ages to put away sin by the sacrifice of himself" (Hebrews 9:26). His precious blood truly "cleanses us from all sin and unrighteousness" (1 John 1:7), performing a complete and eternal atonement that the daily rituals could only anticipate. Through His single, perfect act of obedience and sacrifice, Christ "sanctified" us, setting us apart as holy and consecrated to God forever, by "the offering of the body of Jesus Christ once for all" (Hebrews 10:10). He is not only the perfect sacrifice but also, metaphorically, the ultimate "altar" upon which God and humanity are eternally reconciled, and through Him, we are now invited to "draw near with a true heart in full assurance of faith" into the very presence of God (Hebrews 10:19-22).