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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Exodus 28:40–43.
We have here, 1. Particular orders about the vestments of the inferior priests. They were to have coats, and girdles, and bonnets, of the same materials with those of the high priest; but there was a difference in shape between their bonnets and his mitre. Theirs, as his, were to be for glory and beauty (Exo 28:40), that they might look great in their ministration: yet all this glory was nothing compared with the glory of grace, this beauty nothing to the beauty of holiness, of which these holy garments were typical. They are particularly ordered, in their ministration, to wear linen breeches, Exo 28:42. This teaches us modesty and decency of garb and gesture at all times, especially in public worship, in which a veil is becoming, Co1 11:5, Co1 11:6, Co1 11:10. It also intimates what need our souls have of a covering, when we come before God, that the shame of their nakedness may not appear. 2. A general rule concerning the garments both of the high priest and of the inferior priests, that they were to be put upon them, at first, when they were consecrated, in token of their being invested in the office (Exo 28:41), and then they were to wear them in all their ministrations, but not at other times (Exo 28:43), and this at their peril, lest they bear iniquity and die. Those who are guilty of omissions in duty, as well as omissions of duty, shall bear their iniquity. If the priests perform the instituted service, and do not do it in the appointed garments, it is (say the Jewish doctors) as if a stranger did it, and the stranger that comes nigh shall be put to death. Nor will God connive at the presumptions and irreverences even of those whom he causes to draw most near to him; if Aaron himself put a slight upon the divine institution, he shall bear iniquity, and die. To us these garments typify, (1.) The righteousness of Christ; if we appear not before God in this, we shall bear iniquity and die. What have we to do at the wedding-feast without a wedding-garment, or at God's altar without the array of his priests? Mat 22:12, Mat 22:13. (2.) The armour of God prescribed Eph 6:13. If we venture without that armour, our spiritual enemies will be the death of our souls, and we shall bear the iniquity, our blood will be upon our own heads. Blessed is he therefore that watcheth, and keepeth his garments, Rev 16:15. 3. This is said to be a statute for ever, that is, it is to continue as long as the priesthood continues. But it is to have its perpetuity in the substance of which these things were the shadows.
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Summary
Exodus 28:41 provides the divine mandate for the formal ordination of Aaron and his sons, establishing the foundational requirements for their sacred service as priests. This pivotal verse, following detailed instructions for their priestly garments, emphasizes that a precise process of anointing, consecration, and sanctification was absolutely essential for their legitimate ministry to God within the Tabernacle, thereby setting the standard for mediating between the Holy God and the people of Israel.
Context
Literary Context
This verse is deeply embedded within a larger, highly prescriptive section of Exodus (chapters 25-31) that details the construction of the Tabernacle and its furnishings, alongside the establishment of the Levitical priesthood. Specifically, Exodus 28 meticulously describes the sacred garments for Aaron and his sons, each piece—from the ephod to the breastplate with the Urim and Thummim, and the holy crown—imbued with profound symbolic meaning, signifying the high priest's holiness and representational role. Exodus 28:41 serves as a crucial transition, moving from the preparation of the priestly attire to the actual ritual acts of installation. Immediately following this verse, Exodus 29 outlines the elaborate, seven-day ordination ceremony itself, detailing the specific sacrifices and rituals required to formally induct Aaron and his sons into their lifelong service. Thus, Exodus 28:41 functions as the divine command that precipitates the detailed ordination process, underscoring the necessity of divine authorization for priestly ministry.
Historical & Cultural Context
In the ancient Near East, priesthoods were ubiquitous, often serving as vital intermediaries between the human and divine realms, performing rituals, and interpreting omens. However, the Israelite priesthood, as delineated in Exodus, was fundamentally distinct. Unlike the often politically or hereditarily self-appointed pagan priesthoods, Israel's priestly office was uniquely founded upon a direct, explicit divine command from Yahweh, the one true God. This divine appointment underscored the covenant relationship between God and Israel, where access to God was not arbitrary but governed by His holy standards. The acts of anointing, consecrating, and sanctifying were not mere empty ceremonies; they were performative acts that ritually and spiritually transformed individuals, setting them apart from the common populace for a sacred, lifelong function. This process ensured that those who approached the Holy God on behalf of the nation were themselves made holy and authorized by God Himself, a foundational principle for understanding the sanctity of worship and service in ancient Israel. The tragic account of Nadab and Abihu in Leviticus 10 powerfully illustrates the severe consequences of disregarding these divinely ordained protocols for priestly service.
Key Themes
Exodus 28:41 contributes significantly to several overarching themes within the book of Exodus and the Pentateuch. The theme of Divine Appointment and Authority is paramount, as the verse clearly states that the priesthood is not a human invention but a direct command from God, highlighting His sovereignty over worship and service. The emphasis on anointing, consecrating, and sanctifying underscores the theme of Holiness and Separation, demonstrating that those who draw near to a holy God must themselves be set apart and purified. This concept is central to the entire Tabernacle narrative, which emphasizes God's presence among His people but also His absolute purity. Furthermore, the verse implicitly reinforces the theme of Mediation and Atonement, as the priests are being prepared to minister on behalf of the people, bridging the gap between a sinful humanity and a holy God. This foreshadows the need for a perfect mediator, a theme that will culminate in the New Testament understanding of Christ's high priestly ministry, as seen in Hebrews 7.
Exposition and Analysis
Key Word Analysis
This verb (H4886) signifies "to rub with oil," or "to smear," and by implication, "to consecrate." In the Old Testament, anointing was a powerful symbolic act representing divine selection, endowment with the Holy Spirit, and the setting apart of a person or object for a sacred purpose. Kings (e.g., 1 Samuel 10:1), prophets (e.g., 1 Kings 19:16), and priests were anointed, indicating God's Spirit empowering them for their appointed task and marking them as consecrated to Him.
This phrase (H4390, H3027), literally meaning "to fill the hand," is a specific idiom referring to the ordination ceremony itself. It describes the ritual act where parts of the sacrifice were placed into the priests' hands, symbolizing their full authorization, enablement, and installation into the priestly office. This act officially empowered them to perform the sacred duties, particularly offering sacrifices and mediating for the people, signifying that their hands were now "full" with the authority and responsibility of their divine calling.
This verb (H6942) means "to be (causatively, make, pronounce or observe as) clean (ceremonially or morally)," or "to set apart," "to dedicate," and "to make holy." It emphasizes the purification and dedication of the priests for God's exclusive service, distinguishing them from the common people and making them ritually and spiritually fit to approach a holy God. This concept of being set apart for divine purposes is central to biblical understanding of holiness, requiring both ritual purity and moral separation from common use.
Verse Breakdown
"And thou shalt put them upon Aaron thy brother, and his sons with him;"
This initial clause specifies the direct recipients of the priestly garments and the subsequent ordination. Moses is commanded by God to dress Aaron, the divinely chosen high priest, and his sons—Nadab, Abihu, Eleazar, and Ithamar (Exodus 6:23)—who would serve as the regular priests. This highlights the hereditary nature of the Levitical priesthood, confined to Aaron's lineage, ensuring continuity of service.
"and shalt anoint them, and consecrate them, and sanctify them, "
This tripartite command outlines the essential, divinely-ordained actions for their installation into office. "Anoint" refers to the application of sacred oil, signifying divine selection and empowerment by God's Spirit. "Consecrate" (literally, "fill their hands") refers to the specific ordination ritual, authorizing them for sacred service and empowering them to handle holy things. "Sanctify" emphasizes their complete dedication and setting apart for God's exclusive use, making them holy and ritually and morally fit to draw near to Him. The repetition of these distinct yet interconnected actions underscores the thoroughness, solemnity, and divine necessity of the process.
"that they may minister unto me in the priest's office."
This final clause articulates the ultimate purpose and outcome of the entire elaborate process. The anointing, consecrating, and sanctifying were not ends in themselves but divinely ordained means to a specific end: enabling Aaron and his sons to serve God directly and legitimately in their designated role. Their ministry involved offering sacrifices, burning incense, teaching God's laws, and interceding for the people, all done "unto me" (God), emphasizing that their service was primarily for His glory, according to His will, and for the benefit of His covenant people.
Literary Devices
The primary literary device at play in Exodus 28:41 is Symbolism, deeply intertwined with Performative Utterance. The actions of anointing, consecrating, and sanctifying are not merely descriptive but are performative acts that bring about a new status and reality for Aaron and his sons. The anointing with oil symbolizes the divine selection, the impartation of the Holy Spirit, and the setting apart of individuals for God's service, equipping them with divine authority and enablement. The idiom of "filling the hand" (consecrating) symbolizes the transfer of authority and the enablement to perform sacred duties, making the priests fully authorized agents of God. Furthermore, the command to sanctify symbolizes the absolute necessity of holiness for those who draw near to a holy God, emphasizing the separation of the sacred from the common and the purification required for divine service. This verse, therefore, uses these symbolic and performative actions to convey profound theological truths about the nature of divine calling, sacred service, and the holiness required to approach God.
Theological and Thematic Connections
Exodus 28:41 profoundly establishes the divine origin and nature of the priesthood, emphasizing that those who serve God must be divinely chosen, empowered, and set apart for His purposes. The meticulous instructions for their preparation underscore God's absolute holiness and the seriousness of approaching Him. This passage reveals that access to God is not casual but requires a divinely appointed mediator who is consecrated for the task. The themes of divine appointment, holiness, and preparation for ministry are central, prefiguring the ultimate High Priest, Jesus Christ, and the spiritual priesthood of all believers in the New Covenant.
Reflection and Application
While the Old Testament Levitical priesthood has been fulfilled in Christ, the principles embedded in Exodus 28:41 remain profoundly relevant for believers today. We are called to recognize that true ministry flows from a divine call, not human ambition or self-appointment. Our lives, much like the priests' garments and persons, are to be set apart, consecrated, and sanctified for God's purposes, enabled by the indwelling Holy Spirit. This demands a life of intentional holiness, reverence, and dedication, recognizing that our service is ultimately "unto Him." Just as the priests were meticulously prepared to mediate, we, as a "royal priesthood" (1 Peter 2:9), are called to offer spiritual sacrifices of praise, prayer, and service, living lives that bear witness to God's glory in the world. Our preparation involves not ritual anointing with oil, but the indwelling of the Spirit, the washing of regeneration, and continuous growth in Christlikeness, equipping us to minister effectively in our spheres of influence, whether in formal ministry or daily life.
Questions for Reflection
FAQ
What was the significance of the anointing oil mentioned in Exodus 28:41?
The anointing oil was a specially prepared, sacred oil (Exodus 30:22-33) used exclusively for consecrating persons and objects for holy service to God. Its application symbolized divine selection, the impartation of God's Spirit, and the setting apart of the individual for a sacred purpose. For the priests, it signified that they were divinely chosen and empowered by God to perform their sacred duties, distinguishing them from all others and making them fit to minister in His holy presence.
Why were Aaron's sons included in the ordination process alongside him?
Aaron's sons were included because the priesthood was established as a hereditary office within the tribe of Levi, specifically through Aaron's lineage (Numbers 3:10). While Aaron served as the High Priest, his sons were ordained as regular priests, assisting him in the Tabernacle service, offering sacrifices, and performing various duties. This ensured the continuity and proper functioning of the priestly ministry for generations, maintaining the divinely ordained structure for Israel's worship and mediation with God, and allowing for a broader scope of service within the Tabernacle.
Christ-Centered Fulfillment
Exodus 28:41, with its emphasis on divine appointment, anointing, consecration, and sanctification for priestly ministry, finds its ultimate and perfect fulfillment in Jesus Christ. The Levitical priesthood, with its elaborate rituals, temporary sacrifices, and human limitations, served as a shadow pointing to the reality of Christ (Hebrews 10:1). Unlike Aaron, who was anointed with sacred oil, Jesus, our great High Priest, was uniquely "anointed" by the Holy Spirit without measure for His eternal ministry (Acts 10:38). He was not consecrated through the "filling of hands" with animal sacrifices, but through His own sinless life and perfect, once-for-all self-sacrifice on the cross (Hebrews 9:12). Jesus was inherently holy, needing no external sanctification, and perfectly fulfilled the requirement to "minister unto God" by offering Himself as the spotless Lamb of God (John 1:29). Through His finished work, He not only became our perfect High Priest, interceding for us eternally at the right hand of God (Hebrews 7:25), but He also consecrated a new and living way for all believers to draw near to God, making us a "royal priesthood" in Him (1 Peter 2:9).