What number verse is Exodus 29:5 in the Bible?

Exodus 29:5 is the 2,342nd verse of the Bible. Counting straight through the King James canon — all 31,102 verses from Genesis 1:1 to Revelation 22:21 — Exodus 29:5 sits at position 2,342.

29:429:4

Exodus 29:5

Q: What was the significance of the "curious girdle of the ephod"?

The "curious girdle" (Hebrew, chêsheb) was an intricately woven band crafted from the same precious materials as the ephod itself. Its significance lay in its dual role: it was both functional and symbolic. Functionally, it secured the ephod and breastplate firmly to Aaron, ensuring that these vital components of his attire remained in place during his sacred duties. Symbolically, its "curious" or "skillful" craftsmanship underscored the divine attention to detail in every aspect of Tabernacle worship, emphasizing the perfection and sacredness required for God's service. It represented the secure binding of Aaron to his holy office and the meticulous preparation necessary for approaching God.

29:629:6

Translation

King James Version

And thou shalt take the garments, and put upon Aaron the coat, and the robe of the ephod, and the ephod, and the breastplate, and gird him with the curious girdle of the ephod:

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KJV (with Strong's)

And thou shalt take ^H3947 the garments ^H899, and put ^H3847 upon Aaron ^H175 the coat ^H3801, and the robe ^H4598 of the ephod ^H646, and the ephod ^H646, and the breastplate ^H2833, and gird ^H640 him with the curious girdle ^H2805 of the ephod ^H646:

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Complete Jewish Bible

Take the garments, and put on Aharon the tunic, the robe for the ritual vest, the vest itself, and the breastplate. Fasten the vest on him with its belt.

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Berean Standard Bible

Take the garments and clothe Aaron with the tunic, the robe of the ephod, the ephod itself, and the breastplate. Fasten the ephod on him with its woven waistband.

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American Standard Version

And thou shalt take the garments, and put upon Aaron the coat, and the robe of the ephod, and the ephod, and the breastplate, and gird him with the skilfully woven band of the ephod;

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World English Bible Messianic

You shall take the garments, and put on Aaron the coat, the robe of the ephod, the ephod, and the breastplate, and clothe him with the skillfully woven band of the ephod;

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Geneva Bible (1599)

Also thou shalt take the garments, and put vpon Aaron the tunicle, and the robe of the Ephod, and the Ephod, and the brest plate, and shalt close them to him with the broidred garde of the Ephod.

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Young's Literal Translation

and thou hast taken the garments, and hast clothed Aaron with the coat, and the upper robe of the ephod, and the ephod, and the breastplate, and hast girded him with the girdle of the ephod,

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Study This Verse

SUMMARY

Exodus 29:5 describes a foundational step in the consecration of Aaron as Israel's first High Priest: his investiture with the divinely prescribed sacred vestments. This verse, part of God's meticulous instructions for establishing a holy priesthood, details the precise order in which specific garments—the coat, the robe of the ephod, the ephod itself, and the breastplate—were to be placed upon Aaron, culminating in his being girded with the curious girdle of the ephod. This act was far more than a ceremonial dressing; it was a profound visual and spiritual declaration of Aaron's divine appointment, his separation unto God, and his readiness to mediate between a holy God and His covenant people.

CONTEXT

Literary Context: This verse is deeply embedded within a larger block of divine instruction concerning the Tabernacle and its worship, specifically following the detailed architectural plans for the sanctuary itself. Chapters Exodus 28 and Exodus 29 form a cohesive unit dedicated to the priesthood, outlining the design of the sacred garments and the elaborate seven-day ordination ritual for Aaron and his sons. The preceding chapter, Exodus 28, provides the divine blueprints for each piece of attire mentioned in verse 5, emphasizing their precise construction and symbolic significance. Following this investiture, the remainder of Exodus 29 details the sacrifices and anointing rituals that complete the consecration, ensuring that every aspect of the priesthood was divinely ordained and executed with utmost precision, establishing a perpetual and holy line of mediators for Israel.
Historical & Cultural Context: In the ancient Near East, priestly attire often conveyed status, function, and connection to deity. However, Israel's priestly garments, as described in Exodus 28, stood apart due to their divine origin and specific purpose. Unlike pagan priests who might wear garments to manipulate or appease their gods, Aaron's vestments were gifts from God, designed to signify holiness, separation, and the unique privilege of approaching the Lord on behalf of the people. The wilderness setting, where the Tabernacle was mobile, underscored the necessity of a portable system of worship and a designated, consecrated priesthood. The act of "putting on" these garments was a public declaration of Aaron's transition from an ordinary Levite to the High Priest, distinguished from the general populace and even from other priests by the unique elements of his attire, such as the ephod and breastplate. This ritual was foundational for the establishment of a theocratic nation where God's presence would dwell among His people, requiring a holy mediator.
Key Themes: Exodus 29:5 significantly contributes to several major theological and narrative themes within the book of Exodus and the broader Pentateuch. Primarily, it underscores the theme of Holiness and Separation, demonstrating that God's presence demands a consecrated space and consecrated personnel. The meticulous design and application of the garments highlight the Divine Authority and Sovereignty in establishing worship, emphasizing that access to God is on His terms, not human invention. The investiture also solidifies the theme of Mediation, as Aaron, clothed in these specific garments, is set apart to represent the people before God and God to the people. Furthermore, the detailed instructions for the Tabernacle and priesthood (as seen in Exodus 22:31 and Exodus 25:8) illustrate God's desire for Presence and Relationship with His people, a relationship facilitated by a divinely appointed and properly equipped priesthood.

EXPOSITION AND ANALYSIS

Key Word Analysis

take (Hebrew, lâqach', H3947): This verb signifies "to receive," "to acquire," or "to seize." In the context of Moses taking the garments, it emphasizes his active role as God's agent in the ordination process. It underscores that the investiture was not a passive event but a deliberate, divinely commanded action, highlighting the authority and intentionality behind the establishment of the priesthood.
put (Hebrew, lâbash', H3847): Meaning "to wrap around," "to clothe," or "to put on a garment," this verb describes the act of dressing Aaron. It signifies the physical act of investiture, symbolizing the spiritual endowment and equipping for sacred office. This action visually sets Aaron apart, marking his transition from an ordinary man to the consecrated High Priest, clothed with the authority and responsibility of his divine appointment.
gird (Hebrew, ʼâphad', H640): Derived from the word for "ephod," this verb specifically means "to gird on the ephod." It indicates the final, securing action of fastening the ephod and its accompanying breastplate firmly in place with the curious girdle. This act symbolizes Aaron being fully prepared, secured, and bound to his sacred duties, ready for active service in the Tabernacle.

Verse Breakdown

"And thou shalt take the garments": This opening command is directed to Moses, emphasizing his unique role as the divine intermediary in the ordination process. It highlights that the investiture of Aaron was not a self-appointment but a direct act commanded by God, signifying the divine authority behind the priesthood.
"and put upon Aaron the coat": The "coat" (Hebrew, kᵉthôneth) was the innermost garment, a finely woven linen tunic worn by all priests, extending to the ankles. Its purity underscored the foundational requirement of holiness for anyone serving in God's presence.
"and the robe of the ephod": This was a seamless, all-blue outer robe (Hebrew, mᵉʻîyl) worn over the coat. Its hem was adorned with alternating golden bells and pomegranates, symbolizing the High Priest's audible presence before God and the fruitfulness of his ministry.
"and the ephod": The ephod was a distinctive, apron-like garment, richly embroidered with gold, blue, purple, and scarlet threads, and fine twined linen. It was a primary identifying mark of the High Priest, featuring two onyx stones on its shoulder pieces, engraved with the names of the twelve tribes of Israel, signifying Aaron's role in bearing the people before God.
"and the breastplate": Also known as the "breastplate of judgment" (Hebrew, chôshen mishpat), this square pouch was worn over the ephod. It contained twelve precious stones, each engraved with the name of one of the tribes, further emphasizing the High Priest's role as the representative of all Israel. It also held the Urim and Thummim, used for divine revelation and judgment.
"and gird him with the curious girdle of the ephod": This final action secured the ephod and breastplate firmly in place. The "curious girdle" (Hebrew, chêsheb ʼêphôwd) was intricately woven from the same precious materials as the ephod, signifying the completeness and secure fastening of the High Priest's sacred office, ensuring his readiness for service.

Literary Devices

The passage employs several potent literary devices. Symbolism is paramount, as each garment is not merely functional but imbued with profound spiritual meaning, representing holiness, mediation, and the High Priest's role as the bearer of Israel before God. The meticulous detail and enumeration of each garment (coat, robe, ephod, breastplate, girdle) underscore the divine precision and the absolute necessity of adhering to God's exact specifications for worship, highlighting His holiness and the seriousness of approaching Him. The act of "putting upon" and "girding" also functions as a form of ritualistic action, where the physical dressing signifies a spiritual transformation and equipping for sacred office. Furthermore, the description of the "curious girdle" highlights craftsmanship and beauty, reflecting the glory and majesty of the God whom Aaron served, emphasizing that all aspects of His worship must be of the highest quality and divine design.

THEOLOGICAL AND THEMATIC CONNECTIONS

Exodus 29:5 vividly illustrates God's meticulous care in establishing a system for His people to approach Him, emphasizing the paramount importance of holiness, divine appointment, and proper mediation. The High Priest's garments were not merely ceremonial; they were tangible expressions of his consecrated status and his weighty responsibility to represent a sinful people before a holy God. This investiture foreshadows the necessary divine provision for humanity's access to God, a theme that reverberates throughout the biblical narrative, culminating in the perfect High Priest. The Old Testament priesthood, with its elaborate rituals and specific attire, serves as a profound type, pointing forward to a greater reality.

REFLECTION AND APPLICATION

The detailed account of Aaron's investiture in Exodus 29:5 offers rich insights for contemporary believers. While we no longer wear literal priestly garments, the principles they embody remain eternally relevant. This passage reminds us that approaching a holy God requires intentional preparation, reverence, and a divinely appointed mediator. For believers today, this translates into a call to spiritual readiness and a life consecrated to God. We are called to "put on" the spiritual garments of righteousness, holiness, and truth, preparing ourselves inwardly for service and witness. Just as Aaron was set apart for a unique role, every believer is now part of a "royal priesthood" (1 Peter 2:9), called to offer spiritual sacrifices and proclaim the excellencies of Him who called us out of darkness into His marvelous light. Our "garments" are no longer external adornments but the character of Christ formed within us, enabling us to represent Him faithfully in a broken world. The meticulous nature of God's instructions also calls us to a life of intentionality and obedience, recognizing that every detail of our walk with Him matters.

Questions for Reflection

How does the meticulous detail of Aaron's investiture reveal God's character and His expectations for worship and service?
In what ways can believers today "put on" spiritual garments that prepare them for service and witness in their daily lives, reflecting Christ's character?
Considering our identity as a "royal priesthood" (1 Peter 2:9), how should the concept of holiness and divine appointment shape our approach to ministry, relationships, and daily living?

FAQ

Why were these specific garments necessary for Aaron?

Answer: The garments were necessary for several crucial reasons. Firstly, they signified Aaron's unique divine appointment and authority as High Priest, distinguishing him from all others. Secondly, they were "holy garments" (Exodus 28:2), symbolizing the purity and sacredness required for anyone who would mediate between a holy God and His people. They also served a functional purpose, enabling Aaron to "bear the judgment of the children of Israel upon his heart" (Exodus 28:30) as he entered the Tabernacle, reminding him and the people of his representative role and the weight of his intercession.

What was the significance of the "curious girdle of the ephod"?

Answer: The "curious girdle" (Hebrew, chêsheb) was an intricately woven band crafted from the same precious materials as the ephod itself. Its significance lay in its dual role: it was both functional and symbolic. Functionally, it secured the ephod and breastplate firmly to Aaron, ensuring that these vital components of his attire remained in place during his sacred duties. Symbolically, its "curious" or "skillful" craftsmanship underscored the divine attention to detail in every aspect of Tabernacle worship, emphasizing the perfection and sacredness required for God's service. It represented the secure binding of Aaron to his holy office and the meticulous preparation necessary for approaching God.

Did other ancient cultures have similar priestly attire, and how did Aaron's differ?

Answer: Yes, many ancient Near Eastern cultures had distinctive attire for their priests, often elaborate and symbolic of their gods or functions. However, Aaron's priestly garments differed fundamentally in their origin and purpose. Unlike pagan priestly vestments, which were often humanly devised or inspired by local deities, Aaron's garments were meticulously designed and commanded by God Himself, as detailed in Exodus 28. This divine prescription ensured their holiness, their specific symbolic meaning (e.g., bearing the tribes of Israel, representing glory and beauty), and their role in a covenant relationship with the one true God, rather than in idolatrous practices. They were not for manipulating a deity but for facilitating holy communion with the Lord.

CHRIST-CENTERED FULFILLMENT

Exodus 29:5, with its detailed account of Aaron's investiture, powerfully foreshadows the ultimate High Priest, Jesus Christ. Aaron's garments, though glorious and holy, were but a shadow of the perfect "garments" worn by Christ. He did not need man-made vestments of gold and linen, for His own inherent righteousness, blamelessness, and divine glory are His eternal attire (Hebrews 7:26). While Aaron was girded for service in an earthly tabernacle, Jesus was "girded" with divine authority and power to accomplish eternal redemption. He entered not an earthly sanctuary, but the heavenly one, "not with the blood of goats and calves, but with His own blood, thus securing an eternal redemption" (Hebrews 9:12). The temporary nature of Aaron's priesthood and the need for his repeated sacrifices highlight the insufficiency of the Old Covenant system, pointing to the once-for-all sacrifice and perpetual intercession of Christ (Hebrews 7:27). Jesus is our great High Priest, who "has passed through the heavens" (Hebrews 4:14), perfectly fulfilling all that Aaron's investiture symbolized and providing direct, unhindered access to the Father for all who believe, having "no need to offer sacrifices daily" (Hebrews 7:27).

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Commentary on Exodus 29 verses 1–37

1 ¶ And this is the thing that thou shalt do unto them to hallow them, to minister unto me in the priest's office: Take one young bullock, and two rams without blemish,

2 And unleavened bread, and cakes unleavened tempered with oil, and wafers unleavened anointed with oil: of wheaten flour shalt thou make them.

3 And thou shalt put them into one basket, and bring them in the basket, with the bullock and the two rams.

4 And Aaron and his sons thou shalt bring unto the door of the tabernacle of the congregation, and shalt wash them with water.

5 And thou shalt take the garments, and put upon Aaron the coat, and the robe of the ephod, and the ephod, and the breastplate, and gird him with the curious girdle of the ephod:

6 And thou shalt put the mitre upon his head, and put the holy crown upon the mitre.

7 Then shalt thou take the anointing oil, and pour it upon his head, and anoint him.

8 And thou shalt bring his sons, and put coats upon them.

9 And thou shalt gird them with girdles, Aaron and his sons, and put the bonnets on them: and the priest's office shall be theirs for a perpetual statute: and thou shalt consecrate Aaron and his sons.

10 And thou shalt cause a bullock to be brought before the tabernacle of the congregation: and Aaron and his sons shall put their hands upon the head of the bullock.

11 And thou shalt kill the bullock before the LORD, by the door of the tabernacle of the congregation.

12 And thou shalt take of the blood of the bullock, and put it upon the horns of the altar with thy finger, and pour all the blood beside the bottom of the altar.

13 And thou shalt take all the fat that covereth the inwards, and the caul that is above the liver, and the two kidneys, and the fat that is upon them, and burn them upon the altar.

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.

15 Thou shalt also take one ram; and Aaron and his sons shall put their hands upon the head of the ram.

16 And thou shalt slay the ram, and thou shalt take his blood, and sprinkle it round about upon the altar.

17 And thou shalt cut the ram in pieces, and wash the inwards of him, and his legs, and put them unto his pieces, and unto his head.

18 And thou shalt burn the whole ram upon the altar: it is a burnt offering unto the LORD: it is a sweet savour, an offering made by fire unto the LORD.

19 And thou shalt take the other ram; and Aaron and his sons shall put their hands upon the head of the ram.

20 Then shalt thou kill the ram, and take of his blood, and put it upon the tip of the right ear of Aaron, and upon the tip of the right ear of his sons, and upon the thumb of their right hand, and upon the great toe of their right foot, and sprinkle the blood upon the altar round about.

21 And thou shalt take of the blood that is upon the altar, and of the anointing oil, and sprinkle it upon Aaron, and upon his garments, and upon his sons, and upon the garments of his sons with him: and he shall be hallowed, and his garments, and his sons, and his sons' garments with him.

22 Also thou shalt take of the ram the fat and the rump, and the fat that covereth the inwards, and the caul above the liver, and the two kidneys, and the fat that is upon them, and the right shoulder; for it is a ram of consecration:

23 And one loaf of bread, and one cake of oiled bread, and one wafer out of the basket of the unleavened bread that is before the LORD:

24 And thou shalt put all in the hands of Aaron, and in the hands of his sons; and shalt wave them for a wave offering before the LORD.

25 And thou shalt receive them of their hands, and burn them upon the altar for a burnt offering, for a sweet savour before the LORD: it is an offering made by fire unto the LORD.

26 And thou shalt take the breast of the ram of Aaron's consecration, and wave it for a wave offering before the LORD: and it shall be thy part.

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 of that which is for Aaron, and of that which is for his sons:

28 And it shall be Aaron's and his sons' by a statute for ever from the children of Israel: for it is an heave offering: and it shall be an heave offering from the children of Israel of the sacrifice of their peace offerings, even their heave offering unto the LORD.

29 And the holy garments of Aaron shall be his sons' after him, to be anointed therein, and to be consecrated in them.

30 And that son that is priest in his stead shall put them on seven days, when he cometh into the tabernacle of the congregation to minister in the holy place.

31 And thou shalt take the ram of the consecration, and seethe his flesh in the holy place.

32 And Aaron and his sons shall eat the flesh of the ram, and the bread that is in the basket, by the door of the tabernacle of the congregation.

33 And they shall eat those things wherewith the atonement was made, to consecrate and to sanctify them: but a stranger shall not eat thereof, because they are holy.

34 And if ought of the flesh of the consecrations, or of the bread, remain unto the morning, then thou shalt burn the remainder with fire: it shall not be eaten, because it is holy.

35 And thus shalt thou do unto Aaron, and to his sons, according to all things which I have commanded thee: seven days shalt thou consecrate them.

36 And thou shalt offer every day a bullock for a sin offering for atonement: and thou shalt cleanse the altar, when thou hast made an atonement for it, and thou shalt anoint it, to sanctify it.

37 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.

I. II. Main points1. 2. Sub-points(1.) (2.) Details[1.] [2.] Fine details

Here is, I. The law concerning the consecration of Aaron and his sons to the priest's office, which was to be done with a great deal of ceremony and solemnity, that they themselves might be duly affected with the greatness of the work to which they were called, and that the people also might learn to magnify the office and none might dare to invade it.

1.The ceremonies wherewith it was to be done were very fully and particularly appointed, because nothing of this kind had been done before, and because it was to be a statute for ever that the high priest should be thus inaugurated. Now,

(1.)The work to be done was the consecrating of the persons whom God had chosen to be priests, by which they devoted and gave up themselves to the service of God and God declared his acceptance of them; and the people were made to know that they glorified not themselves to be made priests, but were called of God, Heb 5:4, Heb 5:5. They were thus distinguished from common men, sequestered from common services, and set apart for God and an immediate attendance on him. Note, All that are to be employed for God are to be sanctified to him. The person must first be accepted, and then the performance. The Hebrew phrase for consecrating is filling the hand (Exo 29:9): Thou shalt fill the hand of Aaron and his sons, and the ram of consecration is the ram of fillings, Exo 29:22, Exo 29:26. The consecrating of them was the perfecting of them; Christ is said to be perfect or consecrated for evermore, Heb 7:28. Probably the phrase here is borrowed from the putting of the sacrifice into their hand, to be waved before the Lord, Exo 29:24. But it intimates, [1.] That ministers have their hands full; they have no time to trifle, so great, so copious, so constant is their work. [2.] That they must have their hands filled. Of necessity they must have something to offer, and they cannot find it in themselves, it must be given them from above. They cannot fill the people's hearts unless God fill their hands; to him therefore they must go, and receive from his fulness.

(2.)The person to do it was Moses, by God's appointment. Though he was ordained for men, yet the people were not to consecrate him; Moses the servant of the Lord, and his agent herein, must do it. By God's special appointment he now did the priest's work, and therefore that which was the priest's part of the sacrifice was here ordered to be his, Exo 29:26.

(3.)The place was at the door of the tabernacle of meeting, Exo 29:4. God was pleased to dwell in the tabernacle, the people attending in the courts, so that the door between the court and the tabernacle was the fittest place for those to be consecrated in who were to mediate between God and man, and to stand between both, and lay their hands (as it were) upon both. They were consecrated at the door, for they were to be door-keepers.

(4.)It was done with many ceremonies.

[1.]They were to be washed (Exo 29:4), signifying that those must be clean who bear the vessels of the Lord, Isa 52:11. Those that would perfect holiness must cleanse themselves from all filthiness of flesh and spirit, Co2 7:1; Isa 1:16-18. They were now washed all over; but afterwards, when they went in to minister, they washed only their hands and feet (Exo 30:19); for he that is washed needs no more, Joh 13:10.

[2.]They were to be clothed with the holy garments (Exo 29:5, Exo 29:6, Exo 29:8, Exo 29:9), to signify that it was not sufficient for them to put away the pollutions of sin, but they must put on the graces of the Spirit, be clothed with righteousness, Psa 132:9. They must be girded, as men prepared and strengthened for their work; and they must be robed and crowned, as men that counted their work and office their true honour.

[3.]The high priest was to be anointed with the holy anointing oil (Exo 29:7), that the church might be filled and delighted with the sweet savour of his administrations (for ointment and perfume rejoice the heart), and in token of the pouring out of the Spirit upon him, to qualify him for his work. Brotherly love is compared to this oil with which Aaron was anointed, Psa 133:2. The inferior priests are said to be anointed (Exo 30:30), not on their heads, as the high priest (Lev 21:10), the oil was only mingled with the blood that was sprinkled upon their garments.

[4.]Sacrifices were to be offered for them. The covenant of priesthood, as all other covenants, must be made by sacrifice.

First, There must be a sin-offering, to make atonement for them, Exo 29:10-14. The law made those priests that had infirmity, and therefore they must first offer for their own sin, before they could make atonement for the people, Heb 7:27, Heb 7:28. They were to put their hand on the head of their sacrifice (Exo 29:10), confessing that they deserved to die for their own sin, and desiring that the killing of the beast might expiate their guilt, and be accepted as a vicarious satisfaction. It was used as other sin-offerings were; only, whereas the flesh of other sin-offerings was eaten by the priests (Lev 10:18), in token of the priest's taking away the sin of the people, this was appointed to be all burnt without the camp (Exo 29:14), to signify the imperfection of the legal dispensation (as the learned bishop Patrick notes); for the sins of the priests themselves could not be taken away by those sacrifices, but they must expect a better high priest and a better sacrifice.

Secondly, There must be a burnt-offering, a ram wholly burnt, to the honour of God, in token of the dedication of themselves wholly to God and to his service, as living sacrifices, kindled with the fire and ascending in the flame of holy love, Exo 29:15-18. The sin-offering must first be offered and then the burnt-offering; for, till guilt be removed, no acceptable service can be performed, Isa 6:7.

Thirdly, 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, 1. The blood of the sacrifice was divided between God and them (Exo 29:20, Exo 29:21); part of the blood was sprinkled upon the altar round about, and part put upon them, upon their bodies (Exo 29:20), and upon their garments, Exo 29:21. 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. We reckon that the blood and oil sprinkled upon garments spot and stain them; yet the holy oil, and the blood of the sacrifice, sprinkled upon their garments, must be looked upon as the greatest adorning imaginable to them, for they signified the blood of Christ, and the graces of the Spirit, which constitute and complete the beauty of holiness, and recommend us to God; we read of robes made white with the blood of the Lamb. 2. 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. (1.) Part of it was to be first waved before the Lord, and then burnt upon the altar; part of the flesh (Exo 29:22), part of the bread, for bread and flesh must go together (Exo 29:23); these were first put into the hands of Aaron to be waved to and fro, in token of their being offered to God (who, though unseen, yet compasses us round on every side), and then they were to be burnt upon the altar (Exo 29:24, Exo 29:25), for the altar was to devour God's part of the sacrifice. Thus God admitted Aaron and his sons to be his servants, and wait at his table, taking the mat of his altar from their hands. Here, in a parenthesis, as it were, comes in the law concerning the priests' part of the peace-offerings afterwards, the breast and shoulder, which were now divided; Moses had the breast, and the shoulder was burnt on the altar with God's part, Exo 29:26-28. (2.) The other part, both of the flesh of the ram and of the bread, Aaron and his sons were to eat at the door of the tabernacle (Exo 29:31-33), to signify that he called them not only servants but friends, Joh 15:15. He supped with them, and they with him. Their eating of the things wherewith the atonement was made signified their receiving the atonement, as the expression is (Rom 5:11), their thankful acceptance of the benefit of it, and their joyful communion with God thereupon, which was the true intent and meaning of a feast upon a sacrifice. If any of it was left, it must be burnt, that it might not be in any danger of putrefying, and to show that it was an extraordinary peace-offering.

2.The time that was to be spent in this consecration: Seven days shalt thou consecrate them, Exo 29:35. Though all the ceremonies were performed on the first day, yet, (1.) They were not to look upon their consecration as completed till the seven days' end, which put a solemnity upon their admission, and a distance between this and their former state, and obliged them to enter upon their work with a pause, giving them time to consider the weight and seriousness of it. This was to be observed in after-ages, Exo 29:30. He that was to succeed Aaron in the high-priesthood must put on the holy garments seven days together, in token of a deliberate and gradual advance into his office, and that one sabbath might pass over him in his consecration. (2.) Every day of the seven, in this first consecration, a bullock was to be offered for a sin-offering (Exo 29:36), which was to intimate to them, [1.] That it was of very great concern to them to get their sins pardoned, and that though atonement was made, and they had the comfort of it, yet they must still keep up a penitent sense of sin and often repeat the confession of it. [2.] That those sacrifices which were thus offered day by day to make atonement could not make the comers thereunto perfect, for then they would have ceased to be offered, as the apostle argues, Heb 10:1, Heb 10:2. They must therefore expect the bringing in of a better hope.

3.This consecration of the priests was a shadow of good things to come. (1.) Our Lord Jesus is the great high-priest of our profession, called of God to be so, consecrated for evermore, anointed with the Spirit above his fellows (whence he is called Messiah, the Christ), clothed with the holy garments, even with glory and beauty, sanctified by his own blood, not that of bullocks and rams (Heb 9:12), made perfect, or consecrated, through sufferings, Heb 2:10. Thus in him this was a perpetual statute, Exo 29:9. (2.) All believers are spiritual priests, to offer spiritual sacrifices (Pe1 2:5), washed in the blood of Christ, and so made to our God priests, Rev 1:5, Rev 1:6. They also are clothed with the beauty of holiness, and have received the anointing, Jo1 2:27. Their hands are filled with work, to which they must continually attend; and it is through Christ, the great sacrifice, that they are dedicated to this service. His blood sprinkled upon the conscience purges it from dead works, that they may, as priests, serve the living God. The Spirit of God (as Ainsworth notes) is called the finger of God (Luk 11:20, compared with Mat 12:28), and by him the merit of Christ is effectually applied to our souls, as here Moses with his finger was to put the blood upon Aaron. It is likewise intimated that gospel ministers are to be solemnly set apart to the work of the ministry with great deliberation and seriousness both in the ordainers and in the ordained, as those that are to be employed in a great work and entrusted with a great charge.

II. The consecration of the altar, which seems to have been coincident with that of the priests, and the sin-offerings which were offered every day for seven days together had reference to the altar as well as the priests, Exo 29:36, Exo 29:37. An atonement was made for the altar. Though that was not a subject capable of sin, nor, having never yet been used, could it be said to be polluted with the sins of the people, yet, since the fall, there can be no sanctification to God but there must first be an atonement for sin, which renders us both unworthy and unfit to be employed for God. The altar was also sanctified, not only set apart itself to a sacred use, but made so holy as to sanctify the gifts that were offered upon it, Mat 23:19. Christ is our altar; for our sakes he sanctified himself, that we and our performances might be sanctified and recommended to God, Joh 17:19.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–37. Public domain.

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Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.

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Leviticus 8:7
And he put upon him the coat, and girded him with the girdle, and clothed him with the robe, and put the ephod upon him, and he girded him with the curious girdle of the ephod, and bound it unto him therewith.
Leviticus 8:8
And he put the breastplate upon him: also he put in the breastplate the Urim and the Thummim.
Exodus 28:2
And thou shalt make holy garments for Aaron thy brother for glory and for beauty.
Exodus 28:8
And the curious girdle of the ephod, which is upon it, shall be of the same, according to the work thereof; even of gold, of blue, and purple, and scarlet, and fine twined linen.