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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 40:16–33.
When the tabernacle and the furniture of it were prepared, they did not put off the rearing of it till they came to Canaan, though they now hoped to be there very shortly; but, in obedience to the will of God, they set it up in the midst of their camp, while they were in the wilderness. Those that are unsettled in the world must not think that this will excuse them in their continued irreligion; as if it were enough to begin to serve God when they begin to be settled in the world. No; a tabernacle for God is a very needful and profitable companion even in a wilderness, especially considering that our carcases may fall in that wilderness, and we may be fixed in another world before we come to fix in this.
The rearing of the tabernacle was a good day's work; the consecrating of it, and of the priests, was attended to some days after. Here we have an account only of that new-year's-day's work. 1. Moses not only did all that God directed him to do, but in the order that God appointed; for God will be sought in the due order. 2. To each particular there is added an express reference to the divine appointment, which Moses governed himself by as carefully and conscientiously as the workmen did; and therefore, as before, so here it is repeated, as the Lord commanded Moses, seven times in less than fourteen verses. Moses himself, as great a man as he was, would not pretend to vary from the institution, neither to add to it nor diminish from it, in the least punctilio. Those that command others must remember that their Master also is in heaven, and they must do as they are commanded. 3. That which was to be veiled be veiled (Exo 40:21), and that which was to be used he used immediately, for the instruction of the priests, that by seeing him do the several offices they might learn to do them the more dexterously. Though Moses was not properly a priest, yet he is numbered among the priests (Psa 99:6), and the Jewish writers call him the priest of the priests; what he did he did by special warrant and direction from God, rather as a prophet, or law-giver, than as a priest. He set the wheels a going, and then left the work in the hands of the appointed ministry. (1.) When he had placed the table, he set the show-bread in order upon it (Exo 40:23); for God will never have his table unfurnished. (2.) As soon as he had fixed the candlestick, he lighted the lamps before the Lord, Exo 40:25. Even that dark dispensation would not admit of unlighted candles. (3.) The golden altar being put in its place, immediately he burnt sweet incense thereon (Exo 40:27); for God's altar must be a smoking altar. (4.) The altar of the burnt-offering was no sooner set up in the court of the tabernacle than he had a burnt-offering, and a meat-offering, ready to offer upon it, Exo 40:29. Some think, though this is mentioned here, it was not done till some time after; but it seems to me that he immediately began the ceremony of its consecration, though it was not completed for seven days. (5.) At the laver likewise, when he had fixed that, Moses himself washed his hands and feet. Thus, in all these instances, he not only showed the priests how to do their duty, but has taught us that God's gifts are intended for use, and not barely for show. Though the altars, and table, and candlestick, were fresh and new, he did not say it was a pity to sully them; no, he handselled them immediately. Talents were given to be occupied, not to be buried.
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Summary
Exodus 40:32 meticulously details the final, crucial act of the consecrated priests, Aaron and his sons, washing themselves at the bronze laver. This ritual purification was a prerequisite before they could enter the Tent of Meeting or approach the altar for sacred service, thereby concluding the extensive narrative of the Tabernacle's construction, consecration, and the commencement of priestly ministry. The verse profoundly underscores the divine requirement for ceremonial purity and the priests' faithful obedience to God's precise commands, establishing the foundational principle that holiness is an indispensable prerequisite for approaching and serving a holy God.
Context
Literary Context
Exodus 40:32 is situated within the climactic final chapter of the book of Exodus, which meticulously chronicles the completion, erection, and consecration of the Tabernacle, its furnishings, and the commencement of priestly service. The preceding verses Exodus 40:1-33 detail Moses's precise execution of God's instructions for setting up each component of the sanctuary, from the Ark of the Covenant to the altar of burnt offering. This specific verse follows the placement of the bronze laver Exodus 40:30-31, the command for which was given earlier in the book Exodus 30:17-21. The repeated phrase "as the LORD commanded Moses" throughout Exodus 39 and Exodus 40 emphasizes the unwavering obedience of the Israelites and their leaders, culminating in the glorious divine indwelling immediately after the Tabernacle's completion Exodus 40:34-38.
Historical & Cultural Context
The Tabernacle served as God's mobile dwelling place among the Israelites during their wilderness wanderings, a sacred space where the transcendent God condescended to meet with His people. While ancient Near Eastern cultures often had provisions for ritual purity before approaching deities in their temples, the Israelite system, with its emphasis on the bronze laver, was unique in its explicit divine command and its integration into a comprehensive sacrificial and priestly system. The laver, positioned strategically between the outer altar and the Tent of Meeting, was not merely for physical hygiene but for ceremonial purification, essential for the priests to avoid death when ministering in the immediate presence of a holy God, as explicitly warned in Exodus 30:20-21. This act of washing symbolized the necessity of both physical and spiritual cleanliness, profoundly reflecting God's demand for holiness from those who served Him, distinguishing His worship from the often impure practices of surrounding pagan cultures.
Key Themes
This verse powerfully contributes to several major theological and narrative themes prevalent in Exodus and the broader Pentateuch. Foremost among these is the holiness of God and the corresponding necessity of human purity when approaching Him. The meticulous instructions for the Tabernacle and its rituals, culminating in this act of washing, underscore God's absolute transcendence and His demand for a people set apart for His service. It also highlights the theme of divine command and human obedience, as the repeated phrase "as the LORD commanded Moses" throughout Exodus 39 and Exodus 40 emphasizes the faithfulness required in executing God's revealed will. Furthermore, the verse points to the theme of mediation, as the priests, through their consecrated service and ritual purity, acted as intermediaries between a holy God and His people, foreshadowing the ultimate mediator.
Exposition and Analysis
Key Word Analysis
This word refers to a tent as something clearly conspicuous from a distance, serving as a covering, dwelling place, or home. In the context of "tent of the congregation," it specifically designates the Tabernacle as the portable sanctuary, a visible sign of God's presence among His people.
This term denotes an appointment, a fixed time or season, or specifically a festival. By implication, it refers to an assembly convened for a definite purpose, technically the congregation, or by extension, the place of meeting. Thus, "Tent of the Congregation" (or "Tent of Meeting") signifies the designated place where God appointed to meet with His people, emphasizing its role as the locus of divine encounter and covenantal interaction.
This primitive root means to lave, or to wash oneself, either entirely or a part of the body. In this context, it signifies a thorough, complete cleansing, emphasizing a deliberate and comprehensive act of ritual purification. This washing was a non-negotiable prerequisite for the priests, signifying the removal of defilement to prepare them for holy service and access to God's presence.
Verse Breakdown
"When they went into the tent of the congregation,"
This clause specifies the first of two critical junctures requiring purification. "They" refers to Aaron and his sons, the consecrated priests. Their entry into the sacred inner space of the Tabernacle, where God's presence was manifested, mandated a prior act of cleansing, underscoring the holiness of the divine dwelling.
"and when they came near unto the altar,"
This second clause identifies the other critical point for purification. The altar of burnt offering, located in the outer court, was the initial point of sacred interaction in the Tabernacle complex, where sacrifices for atonement and communion were offered. Whether entering the Tent or approaching the altar for their sacrificial duties, the priests were required to wash, emphasizing that all aspects of their sacred service demanded ritual purity.
"they washed;"
This concise yet profound statement describes the action taken by the priests, confirming their meticulous obedience to the divine command regarding the laver. The act of washing was not optional but an essential, non-negotiable step in their ministry, signifying their readiness, fitness, and reverence to engage with the holy.
"as the LORD commanded Moses."
This concluding phrase serves as a powerful affirmation of divine authority and human obedience. It reiterates the recurring motif throughout the Tabernacle narrative, emphasizing that every detail of its construction, consecration, and daily service was precisely according to God's direct instruction. This phrase underscores the non-negotiable nature of God's commands and the unwavering faithfulness of Moses and the priests in executing them.
Literary Devices
The verse employs several significant literary devices that enhance its theological message. Repetition is a key feature, particularly the phrase "as the LORD commanded Moses," which appears frequently in Exodus 39 and Exodus 40. This persistent affirmation reinforces the theme of meticulous obedience to divine instruction and validates the entire Tabernacle project as divinely ordained and perfectly executed. Symbolism is also central, as the act of washing at the bronze laver is not merely a physical act but a powerful symbol of purification and sanctification. It visually represents the spiritual truth that those who approach a holy God must be cleansed from defilement. The very placement of the laver between the altar and the Tent of Meeting is an example of spatial symbolism, indicating that cleansing is a necessary intermediary step between atonement (at the altar) and communion (in the Tent). Furthermore, the precise, almost formulaic description of the priests' actions contributes to a sense of ritualistic exactitude, highlighting the sacredness and unchangeable nature of the divine requirements for worship and service.
Theological and Thematic Connections
Exodus 40:32 profoundly illustrates several enduring theological truths that resonate throughout biblical revelation. It underscores the absolute holiness of God and the consequent necessity of purity and sanctification for anyone who would approach Him. The ritual washing was a tangible reminder that sin and defilement create an impassable barrier between humanity and the divine, and that God demands a prepared and clean heart from those who serve Him. This verse also highlights the paramount importance of obedience to divine command, demonstrating that true worship is not self-invented but arises from faithful adherence to God's revealed will. The meticulous detail of the Tabernacle's construction and service, culminating in this act of washing, teaches that God cares about the "how" of worship as much as the "what," emphasizing the reverence and order required in His presence.
Reflection and Application
Exodus 40:32, though describing an ancient ritual, holds profound and timeless lessons for believers today. It calls us to cultivate a deep reverence for God, recognizing His infinite holiness and our own inherent need for cleansing. While we no longer perform ceremonial washings, the underlying principle remains: we cannot casually or presumptuously enter God's presence. Our approach must be marked by humility, intentionality, and a recognition of the spiritual purity required. This verse challenges us to consider our own "preparation for worship" – not just in formal gatherings, but in our daily lives. Do we seek spiritual cleansing through confession and repentance before engaging with God in prayer, Bible study, or Christian service? Do we strive for a life of obedience, knowing that our service is acceptable to Him only when it aligns with His commands? The meticulousness of the priests' actions serves as a powerful reminder that our walk with God is a serious, sacred journey demanding our utmost sincerity and commitment to holiness, reflecting our desire to honor His divine character.
Questions for Reflection
FAQ
Why was the act of washing so critical for the priests in the Tabernacle?
The washing was critical because it symbolized and enacted ceremonial purification, which was absolutely essential for the priests to minister in the presence of a holy God. God is utterly pure and set apart, and any defilement, whether moral or ritualistic, was incompatible with His presence. The laver was strategically positioned between the altar of burnt offering (where sin was atoned for) and the Tent of Meeting (where God met His people), signifying that cleansing was a necessary step between atonement and communion. Without this washing, the priests risked death, as explicitly warned in Exodus 30:20-21, because they would be approaching God in an unholy state. It underscored the profound reverence and purity required for sacred service.
What is the significance of the recurring phrase "as the LORD commanded Moses" in this context?
The phrase "as the LORD commanded Moses" (or similar variations) is a powerful and frequently repeated motif throughout the latter chapters of Exodus, especially concerning the Tabernacle's construction and setup. Its significance lies in emphasizing the divine origin and absolute authority of every detail of the Tabernacle and its rituals. It highlights the absolute faithfulness of Moses and the Israelites in executing God's precise instructions without deviation. This repetition serves to validate the entire enterprise as divinely ordained, ensuring that the Tabernacle was not a human invention but a direct revelation of God's will for worship and communion. It underscores the principle that true worship is always in obedience to God's revealed Word, not according to human preference or innovation, as seen in the broader narrative of Exodus 25-40.
Christ-Centered Fulfillment
Exodus 40:32, with its emphasis on priestly washing for purification, finds its ultimate and perfect fulfillment in Jesus Christ. The bronze laver and its water served as a type, foreshadowing the complete and eternal cleansing provided by the blood of Christ. Unlike the Old Testament priests who had to repeatedly wash because their cleansing was only ceremonial and temporary, Jesus, our great High Priest, offered Himself once for all (as described in Hebrews 7:27 and Hebrews 9:11-14). His sacrifice on the cross purifies not just the hands and feet, but the conscience, enabling believers to draw near to God with a "true heart in full assurance of faith, having our hearts sprinkled from an evil conscience and our bodies washed with pure water" (as described in Hebrews 10:22). Through Christ, the barrier of sin is removed, and we, as a "royal priesthood" (as proclaimed in 1 Peter 2:9), are granted direct access to God's presence, not through ritual washing, but through faith in His finished work. The "as the LORD commanded Moses" of Exodus is fulfilled in the perfect obedience of Christ, who perfectly accomplished all that the Father commanded, opening the way for us to approach God with boldness and confidence (as seen in Ephesians 3:12).