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Study this verse
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 40:13 articulates God's precise command to Moses for the consecration of Aaron, setting him apart for the sacred office of the high priest. This crucial instruction, delivered at the culmination of the Tabernacle's construction and just before the divine glory fills it, details the essential rituals: donning holy garments, anointing with sacred oil, and comprehensive sanctification. These divinely ordained acts were foundational to prepare Aaron to minister before the Lord, establishing the requirements for the Levitical priesthood and underscoring the absolute necessity of divine appointment, ritual purity, and spiritual distinction for those mediating between God and His people in the Old Covenant.
Context
Literary Context
Exodus 40:13 is strategically placed at the very end of the book of Exodus, serving as the climactic moment in the establishment of Israel's worship system. The preceding chapters (Exodus 25-31) meticulously detail God's blueprints for the Tabernacle and its furnishings, including the priestly garments. Chapters 35-39 then recount the Israelites' faithful and precise execution of these divine commands. Chapter 40 describes the final assembly of the Tabernacle on the first day of the first month of the second year after the Exodus, culminating in the awe-inspiring moment when the glory of the Lord fills the dwelling place (Exodus 40:34). Verse 13, therefore, marks the divine institution of the priesthood, immediately following the completion of the sacred space and just prior to God's manifest presence inhabiting it. This sequence underscores that the priestly office is as divinely ordained and essential as the Tabernacle itself, setting the stage for the detailed laws and rituals of the Levitical system elaborated upon in the subsequent book of Leviticus.
Historical & Cultural Context
In the ancient Near East, priestly roles were common, with various cultures having their own systems for mediating between gods and people. However, Israel's priesthood, as established in Exodus, was distinct in its singular divine origin and its stringent requirements for holiness and purity. The command to consecrate Aaron and his sons (further detailed in Exodus 40:14-15) signified the formal establishment of a hereditary priesthood from the tribe of Levi. This was not merely a cultural adoption but a covenantal necessity, providing the divinely appointed means for atonement, worship, and the teaching of God's laws within the unique covenant relationship between Yahweh and Israel. The elaborate rituals of clothing, anointing, and sanctifying were far from superficial; they were profound symbolic acts that visibly and spiritually set apart individuals for a unique, holy service. These rituals emphasized the profound reverence, purity, and distinction required when approaching the holy God of Israel, who chose to dwell intimately among His people in the Tabernacle.
Key Themes
Exodus 40:13 contributes significantly to several overarching themes within the book of Exodus and the Pentateuch. Foremost is the theme of Holiness and Separation, emphasizing that God is utterly distinct from His creation and that those who approach Him must be set apart and purified. The "holy garments," anointing, and sanctification are all expressions of this divine requirement. Another key theme is Divine Order and Authority, as God meticulously establishes every aspect of Israel's worship and governance, demonstrating His sovereign control and the necessity of obedience to His commands. The institution of the priesthood is not a human innovation but a direct divine mandate. Furthermore, the verse highlights the theme of Mediation, as Aaron is appointed to bridge the gap between a holy God and a sinful people, foreshadowing the ultimate mediator. Finally, it reinforces the theme of Covenant Relationship, providing the means by which Israel can maintain fellowship with God, who has chosen to dwell in their midst, as seen in the broader narrative of the Tabernacle's completion and the glory filling it (Exodus 40:34-35).
Exposition and Analysis
Key Word Analysis
This verb signifies the act of smearing or rubbing with oil, specifically for the purpose of consecration. In the Old Testament, anointing was a sacred ritual used to designate kings, prophets, and priests, signifying their divine appointment and endowment with authority and the Spirit for a particular office. For Aaron, it marked him as chosen by God and equipped for a holy task, symbolizing a divine impartation of grace and power for his unique role.
This primitive root means "to be (causatively, make, pronounce or observe as) clean (ceremonially or morally)." It emphasizes separation from common or profane use and a dedication exclusively to God's service. The act of sanctification involved ritual purification and a transformation of status, making Aaron fit to enter God's presence and perform sacred duties. It underscores the absolute purity and distinction required for interaction with the holy God.
This primitive root means "to mediate in religious services" or "to officiate as a priest." It denotes the specific function and role of the priest. For Aaron, it signifies his divinely appointed duty to serve as the primary mediator between God and Israel, performing sacrifices, offering incense, blessing the people, and teaching God's laws. This word encapsulates the entirety of his sacred responsibilities.
Verse Breakdown
"And thou shalt put upon Aaron the holy garments"
This initial command emphasizes the visual and symbolic setting apart of Aaron for his sacred role. The "holy garments" (H6944 qôdesh and H899 beged), meticulously detailed in previous chapters, were not mere clothing but divinely prescribed vestments of "glory and for beauty" (Exodus 28:2). They symbolized his unique, exalted status as High Priest and were essential for his purity and acceptability in God's presence, representing the holiness required for mediating on behalf of the people.
"and anoint him"
This clause refers to the pouring of sacred anointing oil upon Aaron's head, a critical act that symbolized his divine appointment and the impartation of God's Spirit and authority for his priestly duties. This physical act marked him as consecrated and empowered by God, setting him apart as God's chosen representative for the priestly office.
"and sanctify him"
This command encompasses the broader process of making Aaron holy and ritually pure for his sacred service. While including the anointing and the donning of garments, it also implies other purification rites and a fundamental change in status from common to holy. This comprehensive sanctification made him acceptable to approach God on behalf of the people, emphasizing the absolute necessity of purity in God's presence.
"that he may minister unto me in the priest's office"
This final clause articulates the ultimate purpose and divine intention behind Aaron's elaborate consecration. His entire setting apart—through garments, anointing, and sanctification—was so that he could serve God in an official, divinely ordained capacity as priest. His ministry involved a range of duties, including offering sacrifices, burning incense, blessing the people, and instructing them in God's laws, all aimed at facilitating communion and reconciliation between a holy God and His covenant people.
Literary Devices
Exodus 40:13 employs several significant literary devices that underscore its theological weight. The most prominent is Command, as God directly instructs Moses using imperative verbs ("shalt put," "anoint," "sanctify"). This highlights the divine origin and non-negotiable authority behind the establishment of the priesthood, emphasizing that Aaron's office was not a human invention but a direct, sovereign mandate from God. There is also profound Symbolism embedded in the "holy garments" and the act of "anointing," both of which visually and ritually represent the sacredness, purity, and divine empowerment necessary for priestly service. The phrase "that he may minister unto me" functions as a clear statement of Purpose, articulating the divine intention behind Aaron's consecration: direct, dedicated service to God in a specific, divinely ordained role. This also implies Preparatory Language, as the actions described are necessary, foundational steps to enable a future, ongoing ministry, setting the stage for the detailed priestly functions outlined in Leviticus.
Theological and Thematic Connections
Exodus 40:13 is foundational for understanding the concept of mediation and holiness in the Old Testament. It unequivocally establishes that access to God, particularly in the context of His dwelling presence in the Tabernacle, required a divinely appointed and consecrated mediator. The emphasis on "holy garments," "anointing," and "sanctifying" underscores the absolute purity, divine authorization, and spiritual distinction necessary to approach a holy God. This verse sets the stage for the entire Levitical system of worship, sacrifice, and atonement, which was meticulously designed to bridge the gap between sinful humanity and a righteous God, thereby foreshadowing a greater, perfect High Priest to come.
Reflection and Application
While the specific rituals of Aaron's consecration belong to the Old Covenant and its unique priestly system, the profound principles embedded in Exodus 40:13 resonate deeply with believers today. We are reminded that all genuine ministry and service to God flow from a divine call and necessitate a spiritual setting apart for God's purposes. Just as Aaron was meticulously equipped and purified for his sacred service, so too are believers, through our union with Christ, called to be a "royal priesthood" (1 Peter 2:9). Our "holy garments" are not physical vestments but the imputed righteousness of Christ, and our "anointing" is the indwelling presence and empowering work of the Holy Spirit, enabling us for spiritual service. This verse challenges us to live lives of intentional consecration, recognizing that our bodies are temples of the Holy Spirit and that we are called to offer spiritual sacrifices of praise, service, and obedience, always striving for holiness in light of God's perfect character and the high calling we have in Christ Jesus.
Questions for Reflection
FAQ
Why was anointing with oil so crucial for Aaron's office?
Anointing with sacred oil was profoundly crucial for Aaron's office because it was a tangible, divinely commanded act that symbolized his setting apart by God for a specific, holy purpose. In ancient Israel, anointing designated individuals for positions of authority and divine service—kings, prophets, and priests were all anointed. For Aaron, it signified his divine appointment, the impartation of God's Spirit, and the conferral of the necessary authority and equipment to perform his sacred duties as High Priest. It marked him as consecrated, distinguishing him from all others and making him fit to mediate between a holy God and His people. This act was not merely ceremonial but carried profound spiritual significance, indicating God's chosen representative was divinely empowered for the weighty responsibilities of the priesthood, as explicitly commanded in Leviticus 8:12 during his formal ordination.
Christ-Centered Fulfillment
Exodus 40:13, with its meticulous account of Aaron's consecration, finds its ultimate and perfect fulfillment in the person and work of Jesus Christ, our great High Priest. While Aaron's priesthood was earthly, temporary, and dependent on repeated sacrifices for sin, Christ's priesthood is eternal, heavenly, and established by an unchangeable oath from God Himself (Hebrews 7:20-22). Aaron's "holy garments" were external symbols of a holiness he could not perfectly maintain, and he still bore the sins of the people; but Jesus is inherently holy, undefiled, separate from sinners, and perfectly righteous (Hebrews 7:26). The anointing of Aaron with physical oil prefigured the anointing of Jesus, not with earthly oil, but with the Holy Spirit without measure (John 3:34) for His prophetic, kingly, and priestly ministry. Unlike Aaron, who had to offer sacrifices for his own sins before he could offer for the people, Christ offered Himself as the perfect, once-for-all sacrifice for the sins of humanity (Hebrews 9:26-28), thereby truly sanctifying us and granting us direct, confident access to God's presence through His blood (Hebrews 10:19-22). Thus, Aaron's consecration serves as a divinely appointed shadow, pointing forward to the perfect, eternally effective, and all-sufficient High Priesthood of Jesus Christ, through whom we are truly sanctified and enabled to draw near to God.