Exodus 29:19

29:1-37 Aaron and his sons were to be set apart for the priest's office, with ceremony and solemnity. Our Lord Jesus is the great High Priest of our profession, called of God to be so; anointed with the Spirit, whence he is called Messiah, the Christ; clothed with glory and beauty; sanctified by his own blood; made perfect, or consecrated through sufferings, Heb 2:10. All believers are spiritual priests, to offer spiritual sacrifices,

Exodus 29:19 . 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, the blood of this sacrifice was divided between God and them, part of the blood was sprinkled upon the altar round about, and part upon them, upon their bodies, and upon their garments. 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. And the blood and oil signified the blood of Christ, and the graces of the Spirit, which constitute and complete the beauty of holiness, and recommend us to God. 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.

(19) The other ram. —Comp. Exodus 29:1 ; Exodus 29:15 . This ram is called in Leviticus ( Exodus 8:22 ) “the ram of consecration.” It formed, as has been observed ( Speaker’s Commentary, vol. i. pt. 2, p. 535), “by far the most peculiar part of the whole ceremony” Consecrated to God by the act of sacrifice, its blood was used, together with the holy oil, for the consecration of Aaron and his sons ( Exodus 29:20-21 ); while at the same time its most sacred parts were placed on their hands by Moses, that with them they might perform their first sacerdotal act, and so be inaugurated into their office ( Exodus 29:22-24 ). This last was not only the crowning act of the ceremony, but also its most essential feature—the act which imparted to Aaron and his sons the priestly character.

Verse 19. - The other ram . Compare ver. 15; and see also vers. I and 3, where two rams had been mentioned. This second ram is called, "the ram of consecration" in ver. 22, and again in Leviticus 8:22 . It was "by far the most peculiar part of the whole ceremony" (S. Clark). It must be viewed as a "peace-offering" ( Leviticus 3:1-17 ), but one of a peculiar character. The application of the blood to the persons of the priests was altogether unique, and most significant. It was the crowning act of consecration, and implied the complete dedication of their life and of all their powers to the service of the Almighty. Exodus 29:19

19–20 . The second of the two rams ( v. 1) to be killed, and its blood applied to the persons of Aaron and his sons (cf. Leviticus 8:22-24 ). 19–26 . The installation-offering (cf. Leviticus 8:22-29 ). This was essentially a peace -offering,—the special characteristic of which was that the flesh of the sacrifice was partaken of by the offerer and his friends (cf. on Exodus 20:24 ; and see here vv. 32–34),—with modifications due to the particular occasion (such as the application of the blood to the priests and their garments, vv. 20, 21, the solemn ‘waving’ of the offerings in the priests’ hands, vv. 22–25, the special term ‘ram of installation ,’ &c.). On the peace-offering in general, see Leviticus 3.

10-22. And thou shalt cause a bullock to be brought before the tabernacle—This part of the ceremonial consisted of three sacrifices: (1) The sacrifice of a bullock, as a sin offering; and in rendering it, the priest was directed to put his hand upon the head of his sacrifice, expressing by that act a consciousness of personal guilt, and a wish that it might be accepted as a vicarious satisfaction. (2) The sacrifice of a ram as a burnt offering (Ex 29:15-18). The ram was to be wholly burnt, in token of the priest's dedication of himself to God and His service. The sin offering was first to be presented, and then the burnt offering; for until guilt be removed, no acceptable service can be performed. (3) There was to be a peace offering, called "the ram of consecration" (Ex 29:19-22). And there was a marked peculiarity in the manner in which this other ram was to be disposed of. The former was for the glory of God—this was for the comfort of the priest himself; and as a sign of a mutual covenant being ratified, the blood of the sacrifice was divided—part sprinkled on the altar round about, and part upon the persons and garments of the priests. Nay, the blood was, by a singular act, directed to be put upon the extremities of the body, thereby signifying that the benefits of the atonement would be applied to the whole nature of man.

Moreover, the flesh of this sacrifice was to be divided, as it were, between God and the priest—part of it to be put into his hand to be waved up and down, in token of its being offered to God, and then it was to be burnt upon the altar; the other part was to be eaten by the priests at the door of the tabernacle—that feast being a symbol of communion or fellowship with God. These ceremonies, performed in the order described, showed the qualifications necessary for the priests. (See Heb 7:26, 27; 10:14).

Consecration of Aaron and his Sons through the anointing of their persons and the offering of sacrifices, the directions for which form the subject of vv. 1-35. This can only be fully understood in connection with the sacrificial law contained in Leviticus 1-7 . It will be more advisable therefore to defer the examination of this ceremony till we come to Leviticus 8 , where the consecration itself is described. The same may also be said of the expiation and anointing of the altar, which are commanded in Exodus 29:36 and Exodus 29:37 , and carried out in Leviticus 8:11 .