Exegetical and Hermeneutical Commentary of Exodus 29:4
And Aaron and his sons thou shalt bring unto the door of the tabernacle of the congregation, and shalt wash them with water.
4. Washing of Aaron and his ‘sons’ (i.e. the common priests, as distinguished from the high priest); cf. Lev 8:6. This washing extended to the entire person; and was different from the subsequent ordinary washings of the hands and feet before the daily ministrations (Exo 30:19 f.).
Fuente: The Cambridge Bible for Schools and Colleges
Verse 4. Thou – shalt wash them] This was done emblematically, to signify that they were to put away all filthiness of the flesh and spirit, and perfect holiness in the fear of God; 2Co 7:1.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Taken out of that laver, Exo 30:18. This signified the universal pollution of all men, and the absolute need they have of washing, especially when they are to draw nigh to God. And this outward washing was only typical of their spiritual washing by the blood and Spirit of Christ in order to their acceptance with God.
Fuente: English Annotations on the Holy Bible by Matthew Poole
4-9. Aaron and his sons thou shaltbring unto the door of the tabernacleas occupying theintermediate space between the court where the people stood, and thedwelling-place of Israel’s king, and therefore the fittest spot forthe priests being duly prepared for entrance, and the peoplewitnessing the ceremony of inauguration.
wash them with water. And . .. take the garmentsThe manner in which these parts of theceremonial were performed is minutely described, and in discoveringtheir symbolical import, which indeed, is sufficiently plain andobvious, we have inspired authority to guide us. It signified thenecessity and importance of moral purity or holiness (Isa 52:11;Joh 13:10; 2Co 7:1;1Pe 3:21). In like manner, theinvestiture with the holy garments signified their being clothed withrighteousness (Re 19:8) andequipped as men active and well-prepared for the service of God; theanointing the high priest with oil denoted that he was to be filledwith the influences of the Spirit, for the edification and delight ofthe church (Lev 10:7; Psa 45:7;Isa 61:1; 1Jn 2:27),and as he was officially a type of Christ (Heb 7:26;Joh 3:34; also Mat 3:16;Mat 11:29).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And Aaron and his sons thou shalt bring unto the door of the tabernacle of the congregation,…. That is, order and direct them to come thither; for it cannot be thought he was to carry them in his arms or on his shoulders, or have them thither by force, whether they would or not; but he was to declare to them that it was the will of the Lord they should appear there:
and shalt wash them with water; out of the laver after mentioned, which stood between the door of the tabernacle of the congregation and the altar: the Targum of Jonathan says, this washing was performed in forty seahs of living or spring water, which was sufficient for the immersion of the whole body, which it is highly probable was the case; and so Jarchi interprets it of the dipping of the whole body, and which seems to have been necessary, upon their entrance on their office, to denote their complete purity and holiness, though afterwards, when they entered on service, they only washed their hands and feet, see
Ex 30:18 to which our Lord seems to allude, Joh 13:10 this washing shows what purity and holiness were necessary to the priests of the Lord, and that they ought to be clean that bear the vessels of his house, or minister in his sanctuary, and which were in Christ in their full perfection; and such an high priest became us, who is holy, harmless, and undefiled, and so could offer himself without spot, and was a fit person to take away sin by sacrifice, and to be an advocate for his people: this may also point at his baptism, which he submitted to before he entered on his office in a public manner, and which was performed by immersion; and in this way ought all his priests, his saints, to be washed, as well as with the washing of regeneration, and with the blood of Christ; and which is necessary to their officiating as priests, or drawing nigh to God, and requisite to their communion with God and Christ.
Fuente: John Gill’s Exposition of the Entire Bible
(4) Aaron and his sons thou shalt bring unto the door . . . The place of the laver, not yet mentioned, but designed in Gods counsels, was between the brazen altar and the Tabernacle (Exo. 30:18), and consequently near the door of the latter. Rabbinical tradition says that it was not placed exactly opposite the door, but a little towards the south side of the court.
And shalt wash them.This is the first mention in Scripture of a religious ablution. Water is so natural a symbol of purity, and ablution so apt a representative of the purging from sin, that we can feel surprise neither at the widespread use of the symbolism in religions of very different characters, nor at its adoption into the system at this time imposed by Divine Providence upon the Hebrews. As it was to maintain its place even in the Divinely-appointed ceremonial of Christianity, it must have been fortiori suitable for the earlier and less spiritual dispensation. The widespread employment of it in other religionse.g., in Egypt (Herod. ii. 37); in Persia (Zendavesta, 8 p. 271. Spiegels translation); in Greece (Dllinger, Jew and Gentile, vol. i., p. 220); in Italy (Dict. of Greek and Rom. Antiq., p. 719), and elsewherewas no argument against its adoption into the Mosaic ceremonial, since the Divine legislation of Sinai was not intended to annul or supersede natural religion, but only to improve and expand it.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
4. Wash them with water Comp . Lev 8:6; Lev 16:4. Cleanness, purity, symbolizing holiness, was important to be observed, and is made emphatic in this ceremony .
Fuente: Whedon’s Commentary on the Old and New Testaments
The Washing With Water ( Exo 29:4 ).
Exo 29:4
“And you shall bring Aaron and his sons to the door of the Tent of Meeting,, and you shall wash them with water.”
The washing with water is always preparatory. Water alone is never said to ‘cleanse’. Its purpose is the removal of ‘earthiness’ preparatory to what follows. In days when washing was not a favoured occupation it was seen as very necessary before approaching God. The taint of earthiness that clung to men must be removed (as in the case of their having to wash their feet – Exo 30:19). They could not wear the holy garments until all trace of earthiness was removed.
It is noteworthy that none can enter the Tent of Meeting until the whole process is completed. It was no light thing to enter the Sanctuary. Assuming that the new Tent of Meeting, the Dwellingplace, is indicated this must occur after the Tabernacle has been made and erected.
This is a reminder that when we enter into prayer our first act should be to ensure cleansing from current sins. We must not enter God’s presence ‘unwashed’, for He is holy. But washing with water did not indicate cleansing from sin to Israel, it indicated the removal of earthiness prior to cleansing.
Washing with water was a practise common to many religions. The Egyptian priests engaged in constant washing with cold water from head to foot, twice a day and twice every night. It was the significance that often differed. To Israel it signified the removal of earthiness, often preparatory to cleansing. It is never said to cleanse in itself. David in Psa 51:2; Psa 51:7 probably has in mind the Water for Purifying (Num 8:7; Num 19:9-20) which was water treated with the ashes of a heifer and applied with hyssop (Num 19:18). David felt like a leper. Although it may be that as a king used to bathing (not something common to all) he also saw verse 2 in terms of being washed clean by repentance (Isa 1:16).
Fuente: Commentary Series on the Bible by Peter Pett
Exo 29:4. And shalt wash them with water The first thing to be done, in consecrating the priests, was to wash them all over with water; in token, no doubt, of that universal purity to which their sacred service obliged them. They were enjoined to wash their hands and feet every time they went into the tabernacle and ministered at the altar; see ch. Exo 30:19-20 and compare Joh 13:10 with what has been observed upon ablution in our note on ch. Exo 19:10.
Fuente: Commentary on the Holy Bible by Thomas Coke
Did not this washing intimate the cleansing by the blood of Jesus, and the washing of regeneration? Tit 3:5 ; Isa 52:11 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Exo 29:4 And Aaron and his sons thou shalt bring unto the door of the tabernacle of the congregation, and shalt wash them with water.
Ver. 4. Wash them with water. ] A type of Christ’s baptism. Mat 3:13-17
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
tabernacle = tent. Hebrew. ‘ohel. App-40.
wash. Hebrew. rachaz = one of the ceremonial washings referred to in Heb 6:2, and rendered “baptisms”.
Fuente: Companion Bible Notes, Appendices and Graphics
Aaron shares in the washing (i.e., symbol of regeneration), Tit 3:5; Joh 3:5; Joh 3:6
(1) as needing it, be in this in contrast with Christ Heb 7:26-28
(2) to typify Christ’s action, who received the baptism of John, not as needing it, but as thus identifying Himself with sinners, and as fulfilling the Aaronic type. As in Aaron’s case, His anointing followed the washing Exo 29:4; Exo 29:7; Mat 3:14-16.
wash Distinguish the washing from the use of the laver.
Exo 30:18-21 This washing typifies regeneration
Tit 3:5 the laver, daily cleansing
1Jn 1:9 See both Joh 13:10.
Fuente: Scofield Reference Bible Notes
unto the door: Exo 26:36, Exo 40:28, Lev 8:3-6
wash them: Exo 30:18-21, Exo 40:12, Lev 8:6, Lev 14:8, Deu 23:11, Eze 36:25, Joh 13:8-10, Eph 5:26, Tit 3:5, Heb 10:22, 1Pe 3:21, Rev 1:5, Rev 1:6
Reciprocal: Exo 29:11 – door Lev 1:3 – at the Lev 8:5 – Lord commanded to be done Lev 16:4 – therefore Lev 16:24 – wash Num 8:9 – thou shalt bring 1Sa 2:28 – And did I 2Ch 4:6 – but the sea Eze 42:14 – they not go Joh 13:5 – to wash Heb 9:10 – divers
Fuente: The Treasury of Scripture Knowledge
Exo 29:4. Unto the door of the tabernacle 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 them to be consecrated in who were to mediate between God and man, to stand between both, and, as it were, lay their hands on both. Thou shalt wash them with water To signify that they must be clean who bear the vessels of the Lord, Psa 50:16; Isa 52:11. Ablution was an ancient rite in all acts of worship, as a proper emblem of sanctifying grace, and internal purity, without which external oblations and services are of little signification before God. As this was the first thing that was done for hallowing the priests, (Leviticus 8.,) it is probable their whole bodies were now washed, in token of the necessity of their being washed from all their sins by pardon and regeneration, and thoroughly renewed in heart and life, that they might begin their services aright: but afterward they were appointed to wash only their hands and their feet before they entered the tabernacle, (Exo 30:19, &c.,) to remind them of those daily imperfections from which even such as are regenerated and created anew have need to be cleansed by a daily application of pardoning mercy, through the blood of atonement. Thus the Lord Jesus, He that is washed needeth not save to wash his feet, but is clean every whit.