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Exodus 29:27
And thou shalt sanctify the breast of the wave offering, and the shoulder of the heave offering, which is waved, and which is heaved up, of the ram of the consecration,even ofthat whichis for Aaron, and ofthat which is for his sons:

seethe his flesh

Leviticus 8:31
And Moses said unto Aaron and to his sons, Boil the fleshat the door of the tabernacle of the congregation: and there eat it with the bread thatis in the basket of consecrations, as I commanded, saying, Aaron and his sons shall eat it.

1 Samuel 2:13,15
And the priests' custom with the peoplewas, that, when any man offered sacrifice, the priest's servant came, while the flesh was in seething, with a fleshhook of three teeth in his hand; …

Ezekiel 46:20-24
Then said he unto me, Thisis the place where the priests shall boil the trespass offering and the sin offering, where they shall bake the meat offering; that they bearthem not out into the utter court, to sanctify the people…

and boil its flesh
Boiling the flesh of the ram is a specific instruction that sets this offering apart from others that are typically burned. This method of preparation indicates a communal meal, a fellowship aspect of the sacrifice. It reflects the peace offerings where the meat was shared, symbolizing communion with God. This act prefigures the fellowship believers have with God through Christ, who invites us to partake in the spiritual feast (Revelation 3:20).

in a holy place
The holy place refers to the tabernacle or a designated area within the camp that is set apart for sacred purposes. This requirement emphasizes the sanctity of the ordination process and the need for purity in worship. The concept of holiness is central to the Levitical laws, underscoring God's holiness and the call for His people to be holy (Leviticus 19:2). This setting foreshadows the holiness required in the New Covenant, where believers are called to be temples of the Holy Spirit (1 Corinthians 6:19).

• The verse opens with a direct command, underscoring personal responsibility and immediate obedience (seeExodus 19:5;John 14:15).

• God does not invite negotiation; He specifies who should act—Moses first, then Aaron and his sons by extension (Exodus 29:1, 35).

• The wording reminds us that God’s servants must handle holy matters exactly as instructed, echoing later warnings such asLeviticus 10:1-2 when priests acted on their own terms.

• This is the second ram in the consecration ceremony (Exodus 29:19-22), set apart to inaugurate the priesthood.

• “Ordination” highlights a transition from common life to sacred service (Leviticus 8:22-23).

• The ram symbolizes substitution: innocent life offered so the priests can draw near—foreshadowing Christ, “the Lamb of God” (John 1:29) who brings believers into a royal priesthood (1 Peter 2:9).

• Sacrifice precedes service; there is no ministry without atonement (Hebrews 9:22).

• Boiling, rather than roasting, kept the meat contained, preventing loss and preserving purity (Leviticus 8:31).

• The cooked portions became food for the priests (Exodus 29:32-33). Sharing the sacrificial meal expressed fellowship with God, much like the peace offerings (Leviticus 7:15-16).

• This points ahead to the deeper fellowship believers now enjoy through Christ’s once-for-all sacrifice (Hebrews 10:19-22).

• The physical act of eating a holy meal illustrates how God nurtures those who minister—He provides from His own altar (1 Corinthians 9:13-14).

• Location matters. The meat must be prepared “at the entrance to the Tent of Meeting” (Exodus 29:32), a space God declared holy (Exodus 29:43-44).

• God ties holiness to both action and environment; even the cooking pot becomes sacred when set apart for Him (Zechariah 14:20-21).

• Restricting the meal to a holy place guards against casual handling of what is sanctified (Leviticus 6:16-18).

• The requirement foreshadows the call for believers to conduct every aspect of life “in holiness and reverence” (1 Peter 1:15-16;1 Corinthians 10:31).

Exodus 29:31 commands precise, reverent obedience in priestly consecration. God directs His servants to take a specific sacrifice, prepare it exactly as He says, and consume it in the space He designates. The verse teaches that access to ministry flows from atoning sacrifice, that fellowship with God is both provision and privilege, and that holiness governs every detail of worship. The ram of ordination points forward to Christ, whose perfect offering inducts a new priesthood of believers and invites them to ongoing communion in a life set apart for God.

(31-34) The writer having digressed inExodus 29:27 from his main subject (the consecration of Aaron and his sons) to the consideration of certain permanent laws which arose out of the occasion, returns to his main subject at this point, and records the directions which he received with respect to the feast that followed, as a matter of course, on the consecration sacrifice. The parts of the victim neither consumed on the altar nor assigned to the officiating priest, were to be boiled at the door of the Tabernacle (Leviticus 8:31), and there consumed by Aaron and his sons, together with the loaf of unleavened bread, the oiled cake, and the wafer, which still remained in the "basket of consecrations" (Leviticus 8:31) mentioned inExodus 29:3;Exodus 29:23. No "stranger"--i.e.,no layman--was to join with them in the feast (Exodus 29:33); and, if they were unable to consume the whole, what remained was to be burnt. (Comp. the injunctions with respect to the paschal lamb, given inExodus 12:10;Exodus 23:18.) Christian ritualism draws from these injunctions the propriety of an entire consumption of the elements on each occasion of the celebration of the Eucharist. . . .