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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 40:1–15.
The materials and furniture of the tabernacle had been viewed severally and approved, and now they must be put together. 1. God here directs Moses to set up the tabernacle and the utensils of it in their places. Though the work of the tabernacle was finished, and every thing ready for rearing, and the people, no doubt, were very desirous to see it up, yet Moses will not erect it till he has express orders for doing so. It is good to see God going before us in every step, Psa 37:23. The time for doing this is fixed to the first day of the first month (Exo 40:2), which wanted but fourteen days of a year since they came out of Egypt; and a good year's work there was done in it. Probably the work was made ready but just at the end of the year, so that the appointing of this day gave no delay, or next to none, to this good work. We must not put off any necessary duty under pretence of waiting for some remarkable day; the present season is the most convenient. But the tabernacle happening to be set up on the first day of the first month intimates that it is good to begin the year with some good work. Let him that is the first have the first; and let the things of his kingdom be first sought. In Hezekiah's time we find they began to sanctify the temple on the first day of the first month, Ch2 29:17. The new moon (which by their computation was the first day of every month) was observed by them with some solemnity; and therefore this first new moon of the year was thus made remarkable. Note, When a new year begins, we should think of serving God more and better than we did the year before. Moses is particularly ordered to set up the tabernacle itself first, in which God would dwell and would be served (Exo 40:2), then to put the ark in its place, and draw the veil before it (Exo 40:3), then to fix the table, and the candlestick, and the altar of incense, without the veil (Exo 40:4, Exo 40:5), and to fix the hanging of the door before the door. Then in the court he must place the altar of burnt offering, and the laver (Exo 40:6, Exo 40:7); and, lastly, he must set up the curtains of the court, and a hanging for a court-gate. And all this would be easily done in one day, many hands no doubt being employed in it under the direction of Moses. 2. He directs Moses, when he had set up the tabernacle and all the furniture of it, to consecrate it and them, by anointing them with the oil which was prepared for the purpose, Exo 30:25, etc. It was there ordered that this should be done; here it was ordered that it should be done now, Exo 40:9-11. Observe, Every thing was sanctified when it was put in its proper place, and not till then, for till then it was not fit for the use to which it was to be sanctified. As every thing is beautiful in its season, so is every thing in its place. 3. He directs him to consecrate Aaron and his sons. When the goods were brought into God's house, they were marked first, and then servants were hired to bear the vessels of the Lord; and those must be clean who were put into that office, Exo 40:12-15. The law which was now ordered to be put in execution we had before, ch. 29. Thus in the visible church, which is God's tabernacle among men, it is requisite that there be ministers to keep the charge of the sanctuary, and that they receive the anointing.
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Summary
Exodus 40:12 details a crucial step in the consecration of Aaron and his sons as priests, commanding Moses to bring them to the entrance of the Tabernacle and wash them with water. This act of ritual purification marked their formal initiation into sacred service, signifying their separation from the common and their preparation to mediate between God and the Israelite people. It underscores the divine demand for purity and holiness in those who would approach God's presence and perform the sacred duties of the newly established Levitical priesthood within the Tabernacle.
Context
Literary Context
Exodus 40:12 stands at the climax of the book of Exodus, specifically within the final chapter that describes the erection and consecration of the Tabernacle. Chapters 25-31 provided the detailed divine blueprints for the Tabernacle and its furnishings, followed by the account of their construction in chapters 35-39. Chapter 40 then meticulously recounts Moses' faithful execution of all God's commands, culminating in the setting up of the Tabernacle on the first day of the first month of the second year after the Israelites' departure from Egypt. Immediately preceding this verse, Moses has completed placing all the furnishings in their proper places and anointing the Tabernacle and its contents (Exodus 40:9-11). The washing of Aaron and his sons, therefore, is the very next step in the divine protocol, initiating the priestly service that would enable the Tabernacle to function as God's dwelling place among His people. It transitions from the physical setup of the sacred space to the spiritual establishment of the sacred personnel, preparing for the detailed regulations found in Leviticus.
Historical & Cultural Context
This command takes place at the foot of Mount Sinai, where Israel had received the Law and the covenant from God. Having been delivered from slavery in Egypt, the nation was now being organized as a holy people, with God dwelling in their midst. The establishment of the Tabernacle and the priesthood was central to this new covenant relationship, providing a divinely ordained means for atonement, worship, and communion with a holy God. In ancient Near Eastern cultures, ritual washing was a common practice for purification before engaging in religious ceremonies or approaching deities. However, Israel's practices were unique in their divine origin and specific purpose, emphasizing the absolute holiness of Yahweh. The meticulous nature of these instructions, including the washing, underscored that access to God was not arbitrary but strictly according to His terms, setting apart a specific lineage (Aaron and his sons) for a unique mediatorial role that would serve the entire nation of Israel. This event laid the foundational pattern for centuries of Israelite worship and the role of the Levitical priesthood as mediators between God and His people, a system that would be further elaborated in the book of Leviticus.
Key Themes
Exodus 40:12 significantly contributes to several overarching themes in Exodus and the Pentateuch. Foremost is the theme of Holiness and Purity, as the washing underscores God's absolute demand for ritual and moral purity in those who would draw near to Him and serve in His presence. This act of cleansing is foundational to the concept of Consecration and Setting Apart, demonstrating that the priests are divinely appointed and separated from the common for a unique, sacred purpose. The verse also highlights Divine Order and Obedience, as Moses meticulously follows God's precise instructions for the Tabernacle's erection and the priesthood's establishment, emphasizing that legitimate worship and service must adhere to God's revealed will. Finally, it reinforces the theme of Mediation, as the purified priests are established as the necessary intermediaries between a holy God and His people, a role crucial for the functioning of the covenant relationship described throughout the Mosaic Law.
Exposition and Analysis
Key Word Analysis
This Hebrew verb (H7126) means "to approach" or "to cause to approach," implying to "bring near" for a specific purpose. In this context, it signifies Moses' divinely mandated action of ushering Aaron and his sons into a state of proximity and readiness for their sacred duties. It is more than a mere physical movement; it denotes the initiation of their formal induction into the priestly office, bringing them into the sphere of holy service.
This noun (H168) refers to a "tent" or "dwelling place," specifically the portable sanctuary where God's presence resided among Israel. Derived from a root meaning "to be clearly conspicuous from a distance," the Tabernacle was the visible manifestation of God's covenant presence, serving as the central point of worship and divine-human encounter. Its designation as the "tent of meeting" (see môwʻêd below) emphasizes its primary function as the place where God would meet with His people.
This noun (H4150) primarily means "an appointment," referring to a "fixed time or season" or "a festival." By implication, it refers to "an assembly (as convened for a definite purpose)" or "the place of meeting." In the phrase "Tabernacle of the congregation" (ohel mo'ed), it highlights that the Tabernacle was the divinely appointed place where God would meet with His people, and where the assembly of Israel would gather for worship and instruction. It underscores the Tabernacle's role as the divinely ordained locus for communal encounter with God.
This Hebrew verb (H7364) signifies to "lave (the whole or a part of a thing); bathe (self), wash (self)." In the context of priestly ordination, it denotes a thorough, ritualistic cleansing, implying the removal of all ceremonial defilement and preparation for a state of ritual purity. This act was foundational to their consecration, symbolizing a setting apart from the common and an entry into a sanctified state, essential for approaching a holy God and performing sacred duties.
Verse Breakdown
"And thou shalt bring Aaron and his sons"
This command highlights Moses' pivotal role as God's chosen agent in establishing the Tabernacle system and its personnel. It emphasizes the specific individuals designated for priestly service—Aaron and his direct male descendants—thereby establishing the hereditary nature of the Levitical priesthood. The collective "Aaron and his sons" indicates that the entire priestly line was to undergo this foundational purification, signifying a corporate consecration.
"unto the door of the tabernacle of the congregation"
This specifies the precise location for the initiation rite. The "door" or entrance of the Tent of Meeting was the gateway to God's immediate presence, marking the threshold between the common camp and the holy precinct. Performing the washing here symbolized that their purification was directly tied to their access to and service within the sacred space, marking a transition from the profane to the sacred.
"and wash them with water"
This describes the essential act of purification. The use of "water" signifies a physical cleansing that carried deep spiritual implications. It was a visible, tangible act of setting apart, removing impurities, and preparing the priests for their unique role of mediating between a holy God and an often-unclean people. This initial, comprehensive washing was distinct from subsequent ritual washings the priests would perform at the laver during their daily service for ongoing purification.
Literary Devices
The verse employs Instructional Language, characteristic of the legal and procedural sections of the Pentateuch, clearly articulating a divine command to Moses. The act of washing itself is rich in Symbolism, representing purification, consecration, and the removal of defilement, signifying a transition from a common state to a sanctified one. It serves as a Preparatory Action, a necessary prerequisite for the subsequent anointing and investiture of the priests, highlighting the meticulous order and divine protocol required for sacred service. The specific mention of the "door of the tabernacle of the congregation" uses Spatial Significance to emphasize the threshold between the common and the holy, underscoring the sacredness of the space and the gravity of the priestly office. This precise placement also functions as a Metonymy, where the "door" represents access to God's presence and the beginning of priestly duties.
Theological and Thematic Connections
Exodus 40:12 is foundational for understanding the Old Testament concept of holiness and access to God. It establishes that those who serve God must first be purified and set apart, underscoring God's absolute holiness and His demand for purity in those who would approach Him. This initial washing of Aaron and his sons prefigures the ongoing need for ritual purity in the Old Covenant, where defilement could prevent access to God's presence and participation in worship. The precise divine mandate for this washing also highlights the theme of obedience to God's revealed will as essential for legitimate worship and service, laying the groundwork for the detailed sacrificial and purification laws that follow in the Pentateuch.
Reflection and Application
While the specific ritual of washing priests with water at the Tabernacle door is no longer practiced, the timeless principle it conveys—the necessity of purity for divine service—remains profoundly relevant for believers today. This verse reminds us that approaching a holy God requires a prior cleansing, a setting apart. For the Old Testament priest, this was a physical washing; for the New Testament believer, it is a spiritual transformation wrought by Christ. We are called to be a "royal priesthood" (1 Peter 2:9), and our ability to draw near to God in worship and service stems from the complete and perfect cleansing provided by Jesus Christ. This passage challenges us to consider the purity of our hearts and lives as we engage in spiritual worship and ministry, recognizing that true service flows from a life consecrated and continually purified by God's grace and truth, empowered by the Holy Spirit. It calls us to live lives worthy of our calling, reflecting the holiness of the God we serve.
Questions for Reflection
FAQ
Why was washing with water so important for the priests?
The washing with water was crucial because it symbolized ritual purification and consecration. Before Aaron and his sons could serve in the Tabernacle and mediate between God and Israel, they had to be cleansed of all ceremonial defilement. This act visually represented their being set apart for a holy purpose, making them ritually pure enough to enter God's presence and perform sacred duties. It underscored God's absolute holiness and His demand for purity in those who would approach Him. This initial washing was distinct from the daily washings at the bronze laver, which were for ongoing purification from defilement incurred during service, as described in Exodus 30:19-21. It was a foundational step in their ordination, signifying their transition from common individuals to sanctified ministers.
Christ-Centered Fulfillment
Exodus 40:12, with its command for the ritual washing of Aaron and his sons, finds its ultimate fulfillment and spiritual transformation in Jesus Christ. The physical washing of the Old Testament priests, which had to be repeated for each generation and for ongoing purification, pointed forward to the once-for-all, perfect cleansing provided by Christ. He is the true High Priest, who did not need to be washed because He was inherently pure and without sin (Hebrews 7:26-27). His sacrifice on the cross constitutes the ultimate and eternal purification, cleansing us not with water, but with His own precious blood (Hebrews 9:14). Through faith in Him, believers are purified and made part of a "holy priesthood" (1 Peter 2:5) and a "royal priesthood" (1 Peter 2:9), able to draw near to God with confidence, not by ritual washing, but by the "washing of regeneration and renewal of the Holy Spirit" (Titus 3:5). Thus, the preparatory washing of Aaron and his sons foreshadows the spiritual cleansing and consecration that all believers receive through Christ, enabling them to serve God in spirit and truth, having been made righteous in Him (2 Corinthians 5:21).