Exodus 29:4

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}

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

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.”

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

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.

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

29:4 wash them with water: This act dramatized the truth that no one can live in God’s presence with the filth of sin in their lives (29:21).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Aaron and his sons thou shalt bring unto the door of the tabernacle--as occupying the intermediate space between the court where the people stood, and the dwelling-place of Israel's king, and therefore the fittest spot for the priests being duly prepared for entrance, and the people witnessing the ceremony of inauguration.

wash them with water. And . . . take the garments--The manner in which these parts of the ceremonial were performed is minutely described, and in discovering their symbolical import, which indeed, is sufficiently plain and obvious, we have inspired authority to guide us. It signified the necessity and importance of moral purity or holiness (Isa 52:11; Joh 13:10; Co2 7:1; Pe1 3:21). In like manner, the investiture with the holy garments signified their being clothed with righteousness (Rev 19:8) and equipped as men active and well-prepared for the service of God; the anointing the high priest with oil denoted that he was to be filled with the influences of the Spirit, for the edification and delight of the church (Lev 10:7; Psa 45:7; Isa 61:1; Jo1 2:27), and as he was officially a type of Christ (Heb 7:26; Joh 3:34; also Mat 3:16; Mat 11:29).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(4) Aaron and his sons thou shalt bring unto the door . . . —The place of the laver, not yet mentioned, but designed in God’s 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 à fortiori suitable for the earlier and less spiritual dispensation. The widespread employment of it in other religions—e.g., in Egypt (Herod. ii. 37); in Persia (Zendavesta, 8 p. 271. Spiegel’s translation); in Greece (Döllinger, Jew and Gentile, vol. i., p. 220); in Italy (Dict. of Greek and Rom. Antiq., p. 719), and elsewhere—was 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.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

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.).

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

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 Exo 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.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Washed. The pagans never approached their mysteries, without divers purifications and washing. (Clement of Alexandria, strom. 5.) Exterior cleanliness was designed to signify the purity of the heart, with which we must appear before God. (Calmet) --- It is for this reason we take holy-water, when we go into our chapels, and we wash our fingers before and during Mass. (Haydock)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

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.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

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.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

The Ablution.

Unto the door of the tabernacle. The great laver was to be placed between the entrance to the tabernacle and the altar of burnt-offering. (Exo_30:18) It was to this probably that Aaron and his sons were to be brought. Its main purpose was to be a lustral vessel, placed ready for the various ablutions which the law required (ib, 19-21). Thou .... shalt wash them with water. Ablutions were an important part of the ceremonial of almost all ancient religions. In Egypt, the priests were compelled to wash themselves from head to foot in cold water twice every day, and twice every night (Heb 2:37). In the religion of Zoroaster frequent washing with water was prescribed for many kinds of impurity (Zendavesta, 8. p. 271, et seq.). The Greeks were particularly addicted to ceremonies of which ablution formed a part; and it is to Rome that we are indebted both for the word and for the idea of "lustration." It is a true instinct which has taught men the analogy between physical and moral purity, and led them to typify the removal of spiritual, by the cleansing from physical, defilement. The religion given at Sinai set a stamp of approval in many points on what may be called "the religion of nature;" and among them on this. Ablutions were required of the priests, not only at consecration, but every time that they entered the tabernacle, or sacrificed on the altar of burnt-offering. (Exo_30:20) Washing was a main feature in the cleansing of leprosy. (Lev_13:54, Lev_13:58) and of the leper. (Lev_14:8) It was also employed for the purification of many minor defilements. (Lev_11:25 Lev_15:5 Lev_17:15, etc.) At what date it first came into use in the admission of proselytes is uncertain. Whether the washing of consecration extended to the whole body, or was limited to the hands and feet, is also a point on which critics have disagreed, but one of no great importance. (see Joh_13:9, Joh_13:10)

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

They were to be consecrated at 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, and to stand between both, and lay their hands (as it were) upon both. Here they were to be washed, signifying that they must be clean who bear the vessels of the Lord, Isaiah lii, 11. And they were to be clothed with the holy garments, 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, Psalm 1xxxii, 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.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

ורחצת AND THOU SHALT WASH [THEM] — This signifies the immersion of the entire body (cf. Targum Jonathan).

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.