Exodus 29:37

KJV

Seven days thou shalt make an atonement for the altar, and sanctify it; and it shall be an altar most holy: whatsoever toucheth the altar shall be holy.

KJV (with Strong's)

Seven {H7651} days {H3117} thou shalt make an atonement {H3722} for the altar {H4196}, and sanctify {H6942} it; and it shall be an altar {H4196} most holy {H6944}{H6944}: whatsoever toucheth {H5060} the altar {H4196} shall be holy {H6942}.

Complete Jewish Bible

Seven days you will make atonement on the altar and consecrate it; thus the altar will be especially holy, and whatever touches the altar will become holy.

Berean Standard Bible

For seven days you shall make atonement for the altar and consecrate it. Then the altar will become most holy; whatever touches the altar will be holy.

American Standard Version

Seven days thou shalt make atonement for the altar, and sanctify it: and the altar shall be most holy; whatsoever toucheth the altar shall be holy.

Commentary

### SUMMARY
Exodus 29:37 concludes the rigorous seven-day consecration of the altar of burnt offering, declaring its supreme holiness and establishing its unique function within the Tabernacle worship. This verse underscores the meticulous purification and dedication required for the altar to serve as the divinely appointed locus of atonement and communion between God and Israel. The intense sacredness imparted to the altar during this ritual meant that anything coming into direct contact with it would likewise be set apart as holy, emphasizing God's absolute demand for purity and separation in all matters pertaining to His worship and presence.

### CONTEXT
* **Literary Context:** Exodus 29 is a foundational chapter, meticulously detailing the divine instructions for the ordination ceremony of Aaron and his sons as priests, along with the consecration of the Tabernacle and its essential furnishings, most notably the altar of burnt offering. This entire chapter serves as a divine blueprint for establishing the Levitical priesthood and the comprehensive system of worship under the Mosaic Covenant. Verses 1-35 describe the specific sacrifices, anointings, and investiture of the priests, while verses 36-37 specifically focus on the seven-day purification and sanctification of the altar itself. This intensive consecration was absolutely essential for the altar to be deemed fit for its sacred purpose, preceding the institution of the daily burnt offerings described immediately thereafter in [Exodus 29:38-46](/exodus/29-38-46 "Exodus 29:38-46 - The Daily Burnt Offerings"). Thus, this verse marks the climactic and final act in rendering the altar fully prepared for its central role in Israel's worship.
* **Historical & Cultural Context:** The concept of sacred space and objects was prevalent in the ancient Near East, but Israel's practices, as revealed in the Mosaic Law, were distinct, emphasizing the unique, transcendent holiness of Yahweh. The "seven days" of consecration were deeply significant, symbolizing completion, divine perfection, and a thorough separation from the common or profane. This lengthy and precise ritual highlighted the profound chasm between God's absolute holiness and humanity's inherent impurity, necessitating a divinely ordained and meticulously prepared means of approach. The altar was not merely a structure; it was the primary point of contact for atonement, where the blood of sacrifices was applied, mediating between a holy God and a sinful people. The rigorous consecration of the altar, therefore, was not merely ceremonial but foundational to the entire sacrificial system, ensuring that the very place of atonement was itself pure and acceptable to the infinitely holy God of Israel, reflecting the broader regulations for purity found throughout [the book of Leviticus](/leviticus/1 "The Book of Leviticus - Laws of Holiness and Purity").
* **Key Themes:** Exodus 29:37 contributes significantly to several major theological and narrative themes within the book of Exodus and the broader Pentateuch. Foremost is the theme of **Divine Holiness and Purity**, which pervades the Tabernacle instructions. God's presence demands absolute purity, and the consecration of the altar ensures that the very instrument of worship meets this divine standard. Another crucial theme is **Mediation and Atonement**, as the altar serves as the primary means by which sinful humanity can approach a holy God and receive forgiveness through prescribed sacrifices. This verse emphasizes the altar's readiness for this mediating role. Finally, the principle of **Sanctification and Separation** is powerfully demonstrated. The altar is transformed from a common object into a sacred one, set apart exclusively for God's purposes. This foreshadows the broader call for Israel, and later for believers, to be a holy people, set apart for God, a theme echoed in passages like [Exodus 19:5-6](/exodus/19-5-6 "Exodus 19:5-6 - A Kingdom of Priests and a Holy Nation").

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Atonement (Hebrew, _kâphar'_):** From H3722, this word fundamentally means "to cover," "to purge," or "to make propitiation." In the context of Exodus 29:37, it refers not to atonement for human sin, but to the ritual purification and cleansing of the altar itself. It signifies a thorough purging of any potential defilement or commonness, making the altar ceremonially clean and acceptable for its sacred function of bearing sacrifices that *do* atone for the sins of the people. This preparatory "covering" or cleansing consecrates the altar, rendering it fit for divine service.
* **Sanctify (Hebrew, _qâdash'_):** From H6942, this term means "to be (causatively, make, pronounce or observe as) clean (ceremonially or morally)," "to set apart," "to make holy," or "to dedicate." In this verse, it emphasizes the divine act of transforming the altar from a common object into a sacred vessel, uniquely designated for divine worship and distinct from anything profane. This act of sanctification establishes its sacred status and separates it exclusively for God's purposes.
* **Most Holy (Hebrew, _qôdesh qôdesh'_):** From H6944, this superlative phrase, literally "holiness of holies" (formed by the repetition of the word `qôdesh`), denotes the highest possible degree of holiness in Hebrew thought. It is the same designation given to the inner sanctuary of the Tabernacle where the Ark of the Covenant resided. Applying this term to the altar signifies its supreme sacredness and absolute separation for God's exclusive use, underscoring its pivotal role as the primary point of contact for God's presence and the central instrument of atonement in the Tabernacle worship system.

#### Verse Breakdown
* **"Seven days thou shalt make an atonement for the altar, and sanctify it":** This clause emphasizes both the duration and the dual purpose of the altar's consecration. The "seven days" signify completeness, thoroughness, and divine perfection in the ritual process, ensuring the altar is fully purged and dedicated. The "atonement" here is a purification of the altar itself, removing any impurity that would render it unfit for divine service, while "sanctify" signifies its setting apart exclusively for God's sacred purposes, transforming its status from common to holy.
* **"and it shall be an altar most holy":** This declares the profound outcome of the seven-day ritual. As a direct result of the meticulous atonement and sanctification process, the altar attains the highest possible degree of holiness, becoming supremely sacred. This elevated status is essential for it to serve as the primary locus of God's encounter with His people through the sacrificial system, a place where the divine and human realms meet.
* **"whatsoever toucheth the altar shall be holy":** This profound declaration illustrates the principle of contagious holiness, a unique characteristic of the altar's sacredness. Unlike uncleanness, which could spread defilement, the altar's intense sacredness imparts holiness to anything that comes into direct contact with it. This meant that offerings, sacrificial implements, or even those ministering at the altar would, by virtue of this contact, be ceremonially set apart for holy use, demonstrating the transformative and pervasive power of divine sacredness.

#### Literary Devices
Exodus 29:37 employs several significant literary devices to convey its profound theological weight. The most prominent is **Repetition** of the concept of "holiness" and "sanctification" throughout Exodus 29, and particularly in this verse ("sanctify it," "altar most holy," "whatsoever toucheth... shall be holy"). This emphatic repetition serves to underscore the paramount importance of purity, separation, and divine sacredness in approaching God, creating a powerful thematic resonance. Furthermore, the verse utilizes **Symbolism**, where the physical altar functions as a tangible representation of the divine demand for purity and the necessary mediation required for communion with God. The altar is not merely a structure; it embodies the very essence of sacred space where the profane meets the holy through prescribed ritual. Finally, the declaration "whatsoever toucheth the altar shall be holy" illustrates the principle of **Contagious Holiness**, which can be understood as a form of **Metonymy**. Here, the attribute of the altar (holiness) is transferred to objects in proximity, highlighting the transformative and pervasive nature of divine sacredness and its capacity to set apart that which is brought into its sphere.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Exodus 29:37 powerfully encapsulates foundational theological truths concerning God's absolute holiness, the necessity of mediation, and the principle of sanctification. The meticulous and lengthy consecration of a physical object like the altar reveals the infinite purity of God and the meticulous preparation required for humanity to approach Him. This Old Covenant ritual, while ceremonial, profoundly illustrates that access to the divine presence is not casual but demands a radical setting apart and purification. It foreshadows the ultimate, perfect means by which humanity would truly be made holy and granted access to God, a theme that finds its ultimate fulfillment in the New Covenant.

* [Leviticus 11:44](/leviticus/11-44 "Leviticus 11:44 - Be Holy, For I Am Holy")
* [1 Peter 1:15-16](/1_peter/1-15-16 "1 Peter 1:15-16 - Be Holy in All Your Conduct")
* [Hebrews 13:10](/hebrews/13-10 "Hebrews 13:10 - We Have an Altar")

### REFLECTION AND APPLICATION
The rigorous consecration of the altar in Exodus 29:37 offers profound lessons for believers today, even as the Old Covenant sacrificial system has been fulfilled in Christ. The principle that something becomes holy by touching what is holy reminds us that our sanctification is not self-generated but flows from our intimate connection with the supremely Holy One, Jesus Christ. Just as the altar was set apart for God's exclusive use, so too are believers called to be a "holy priesthood" ([1 Peter 2:5](/1_peter/2-5 "1 Peter 2:5 - A Holy Priesthood")) and "living sacrifices" ([Romans 12:1](/romans/12-1 "Romans 12:1 - Present Your Bodies as Living Sacrifices")), set apart for God's purposes. This calls us to a life of intentional purity, where our thoughts, words, and actions are increasingly conformed to the character of Christ, reflecting the contagious holiness of His Spirit dwelling within us. Our worship, our service, and our very lives are to be consecrated, recognizing that we are continually being made holy through our union with Him. This deepens our understanding of what it means to live a life that honors God, not by external rituals, but by an internal transformation that manifests in outward holiness.

#### Questions for Reflection
* **How does the extreme holiness required for the Old Testament altar inform my understanding of God's unchanging character and His demand for purity?**
* **In what specific areas of my life do I need to allow the "contagious holiness" of Christ to transform and set me apart more fully for His purposes?**
* **What does it mean practically to present myself as a "living sacrifice, holy and acceptable to God" ([Romans 12:1](/romans/12-1 "Romans 12:1 - Living Sacrifices")) in light of the altar's consecration and its ultimate fulfillment in Christ?**

### FAQ
**Why did the altar need "atonement" if it wasn't for sin?**

Answer: The "atonement" (Hebrew: *kâphar*) for the altar in Exodus 29:37 was not for moral sin, as an inanimate object cannot sin. Instead, it refers to a ritual purification or purging. The altar, though constructed, was still considered part of the common realm before its consecration. This seven-day process, involving specific blood rituals, removed any potential defilement or commonness, making it ceremonially clean and fit to be the sacred vessel for sacrifices that *did* atone for the sins of the people. It was a preparatory act, ensuring the altar was perfectly pure and separated for its holy function, reflecting God's demand for absolute purity in His presence and in all aspects of His worship.

**What does "whatsoever toucheth the altar shall be holy" practically mean?**

Answer: This statement illustrates the principle of "contagious holiness." It meant that anything brought into direct contact with the supremely consecrated altar—such as the sacrifices offered upon it, the implements used in its service, or even the priests ministering at it—would, by virtue of that contact, become ceremonially set apart and consecrated for holy use. This was crucial for maintaining the sanctity of the Tabernacle rituals, ensuring that all elements involved in worship were appropriately separated and dedicated to God, distinguishing them from common or profane items. It underscored the transformative power of the altar's extreme sacredness.

**How does this Old Testament ritual of altar consecration apply to Christians today?**

Answer: While Christians are no longer under the Old Covenant law of animal sacrifices or physical altars, the principles of Exodus 29:37 remain profoundly relevant. It teaches us about God's unchanging nature of absolute holiness and His demand for purity in approaching Him. Spiritually, believers are called to be "living stones" built into a "spiritual house" and a "holy priesthood" ([1 Peter 2:5](/1_peter/2-5 "1 Peter 2:5 - Living Stones, Holy Priesthood")). Our "altar" is Christ Himself and His finished work ([Hebrews 13:10](/hebrews/13-10 "Hebrews 13:10 - We Have an Altar")). Just as the Old Testament altar was set apart, we are called to be set apart (sanctified) by God through Christ, presenting our bodies as "living sacrifices, holy and pleasing to God" ([Romans 12:1](/romans/12-1 "Romans 12:1 - Living Sacrifices")). Our holiness is not self-generated but is derived from our union with Christ, the Holy One, whose perfect sacrifice has made us holy and grants us access to God's presence.

### CHRIST-CENTERED FULFILLMENT
The elaborate seven-day consecration of the altar in Exodus 29:37, culminating in its declaration as "most holy" and imparting holiness to all that touched it, finds its ultimate and perfect fulfillment in Jesus Christ. The Old Testament altar, despite its meticulous sanctification, was a temporary and imperfect shadow, requiring continuous sacrifices and repeated atonement. It pointed forward to the one, perfect "altar" and "sacrifice" found in Christ. He is not merely an object made holy, but the Holy One of God, who, through His single, decisive act on the cross, offered Himself as the ultimate sacrifice, "once for all" ([Hebrews 10:10](/hebrews/10-10 "Hebrews 10:10 - Sanctified by Christ's Sacrifice")). His precious blood, not that of bulls and goats, truly purifies and sanctifies, providing eternal redemption ([Hebrews 9:11-14](/hebrews/9-11-14 "Hebrews 9:11-14 - Christ's Superior Sacrifice")). Through Him, believers are not merely made ceremonially clean but are genuinely declared "holy and blameless and irreproachable" in God's sight ([Colossians 1:22](/colossians/1-22 "Colossians 1:22 - Holy and Blameless in Christ")). The principle of contagious holiness is profoundly transformed: it is not by touching a physical altar, but by being "in Christ" through faith, that we are united with His perfect holiness, gaining direct, confident access to God's presence in the true Holy of Holies ([Hebrews 10:19-20](/hebrews/10-19-20 "Hebrews 10:19-20 - Access Through Christ's Blood")). He is our ultimate consecration and the source of our sanctification, making us holy by His very nature and finished work.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Exodus 40:10

And thou shalt anoint the altar of the burnt offering, and all his vessels, and sanctify the altar: and it shall be an altar most holy.

Matthew 23:19

[Ye] fools and blind: for whether [is] greater, the gift, or the altar that sanctifieth the gift?

Daniel 9:24

Seventy weeks are determined upon thy people and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most Holy.

Exodus 30:28

And the altar of burnt offering with all his vessels, and the laver and his foot.

Exodus 30:29

And thou shalt sanctify them, that they may be most holy: whatsoever toucheth them shall be holy.

Matthew 23:17

[Ye] fools and blind: for whether is greater, the gold, or the temple that sanctifieth the gold?