Exodus 29:14

But the flesh of the bullock, and his skin, and his dung, shalt thou burn with fire without the camp: it is a sin offering.

EXPOSITORY (ENGLISH BIBLE)

Ellicott's Commentary for English Readers

(14) The flesh . . . shalt thou burn . . . with out the camp.—Comp. Leviticus 4:11-12; Leviticus 4:21; Hebrews 13:11-13. This was the general rule with sin offerings. The whole animal was reckoned too impure for any portion of it to be suitable for human food.

His dung.—That which the intestines contained at the time of death.

Matthew Henry's Concise Commentary

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,

Barnes' Notes on the Bible

Door of the tabernacle - Entrance of the tent. See Leviticus 8:3.

Jamieson-Fausset-Brown Bible Commentary

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).

Matthew Poole's Commentary

To wit, for the high priest, as is plain from the whole context, and therefore ought to be burnt by that law, Le 4. There was indeed a law, that that sin-offering whose blood was not carried into the tabernacle, which was the case here, should not be burnt, but eaten, Leviticus 6:30 10:18. But that concerned the people, not the priests, who did not eat, but burn their own sin-offerings, Leviticus 4:3,12.

Gill's Exposition of the Entire Bible

But the flesh of the bullock, and his skin, and his dung,.... The several parts and members of him, head, legs, feet, &c. and the skin taken off of him, and the dung that comes from him. Aben Ezra observes, that the flesh comprehends the head and the pieces, and may be interpreted in a way of conjecture, that he washed it, and afterwards burnt it; all representing a whole Christ under all his painful sufferings, and the shame and reproach he underwent in them:

shalt thou burn with fire without the camp; so Christ, the antitype, suffered without the gates of Jerusalem a most painful and shameful death, despised and reproached by men, and the wrath of God like fire poured out upon him: the apostle seems to refer to this, Hebrews 13:11,

it is a sin offering; in order to make atonement for the sins of Aaron and his sons; for the law made men priests that had infirmity, and needed offerings and sacrifices for their own sins, which shows the imperfection of the Aaronic priesthood.

Geneva Study Bible

But the flesh of the bullock, and his skin, and his dung, shalt thou burn with fire without the camp: it is a sin offering.

EXEGETICAL (ORIGINAL LANGUAGES)

Cambridge Bible for Schools and Colleges

14. When a sin-offering was offered for priests, or for the whole community, including the priests, its flesh was burnt (cf. Leviticus 4:11 f., 21, Exodus 9:11); when it was offered for laymen, the flesh was eaten by the priests (Leviticus 5:13; Leviticus 6:26). Though the priests are here treated as laity (see on v. 12), the flesh is to be burnt, because no proper priest is present to eat it (Di.).

dung] better, for distinction, offal,—viz. that removed from the animals offered in sacrifice: Leviticus 4:11; Leviticus 8:17; Leviticus 16:27, Numbers 19:5, Malachi 2:3†.

a sin offering] see on Leviticus 4.

Pulpit Commentary

Verse 14. - The flesh... shalt thou burn with fire without the camp. Such was the rule with sin-offerings generally (Leviticus 4:11, 12). The curse of sin which was on them, made them unfit for food and even unworthy of burial within the camp. On the symbolism of the burial, see Hebrews 13:11-13. His dung. That which the bowels contained at the time of death. Exodus 29:14

Keil and Delitzsch Biblical Commentary on the Old Testament

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.