Then present Aaron and his sonsAaron and his sons were chosen by God to serve as priests, a role that required consecration and dedication. This presentation signifies their official appointment to the priesthood. The priesthood of Aaron is a type of Christ's eternal priesthood, as seen in
Hebrews 5:4-5, where Christ is called by God to be a high priest. The selection of Aaron and his sons also emphasizes the importance of lineage and divine calling in the Old Testament priesthood.
at the entrance to the Tent of Meeting
The Tent of Meeting, also known as the Tabernacle, was the central place of worship for the Israelites during their wilderness journey. It symbolized God's presence among His people. The entrance to the Tent of Meeting was a significant location, as it was where God communicated with Moses (Exodus 33:9). This setting underscores the sacredness of the ordination process and the need for the priests to be ceremonially clean before entering God's presence.
and wash them with water
The washing with water represents purification and the removal of impurity, a necessary step before serving in the holy duties of the priesthood. This act of washing is a precursor to the New Testament concept of baptism, which symbolizes spiritual cleansing and rebirth (Acts 22:16). The ritual washing also points to the need for holiness and purity in those who serve God, as seen inPsalm 24:3-4, which speaks of having clean hands and a pure heart to stand in God's holy place.
Persons / Places / Events
1.
AaronThe brother of Moses, appointed as the first high priest of Israel. His role was crucial in mediating between God and the Israelites.
2.
Aaron's SonsThey were appointed as priests to assist Aaron in his duties and to continue the priestly lineage.
3.
Tent of MeetingAlso known as the Tabernacle, it was the portable earthly dwelling place of God among the Israelites during their journey through the wilderness.
4.
Washing with WaterA ceremonial act symbolizing purification and preparation for service to God.
5.
MosesThe leader of the Israelites, who was commanded by God to consecrate Aaron and his sons for their priestly duties.
Teaching Points
Purification Before ServiceThe washing of Aaron and his sons signifies the need for spiritual and moral purity before serving God. This principle applies to all believers, emphasizing the importance of repentance and sanctification.
Symbolism of WaterWater is a powerful symbol of cleansing and renewal throughout the Bible. It represents the washing away of sin and the preparation for a new life in Christ.
Role of Leadership in HolinessAaron and his sons, as leaders, were required to be ceremonially clean. This underscores the responsibility of spiritual leaders to maintain a high standard of holiness and integrity.
God's Presence and HolinessThe act of washing at the entrance of the Tent of Meeting highlights the holiness required to enter God's presence. It reminds us of the reverence and preparation needed to approach God.
Continuity of God's PlanThe consecration of Aaron and his sons is part of God's unfolding plan for His people, pointing forward to the ultimate High Priest, Jesus Christ, who provides the perfect cleansing.
Bible Study Questions and Answers
1.What is the meaning of Exodus 29:4?
2.How does washing Aaron and his sons symbolize spiritual cleansing in Exodus 29:4?
3.What role does purification play in preparing for priestly service in Exodus 29:4?
4.How does Exodus 29:4 connect with New Testament teachings on spiritual purity?
5.How can we apply the concept of purification in our daily spiritual lives?
6.Why is physical cleansing significant in the consecration process described in Exodus 29:4?
7.Why was Aaron washed with water at the entrance to the Tent of Meeting in Exodus 29:4?
8.How does the washing ritual in Exodus 29:4 symbolize purification and consecration?
9.What is the significance of the Tent of Meeting in the context of Exodus 29:4?
10.What are the top 10 Lessons from Exodus 29?
11.How can Leviticus 8's insistence on a seven-day ordination period be reconciled with other references in the Old Testament that imply different consecration timelines?
12.What constitutes anointing oil?
13.What are instruments of righteousness?
14.Is there any historical record or physical evidence (Exodus 29:1-9) that the elaborate priestly garments and ordination ceremonies described actually took place as written?What Does Exodus 29:4 Mean
Then presentGod speaks in step-by-step fashion, so the word “then” locks this instruction into a precise sequence within the consecration ritual (compareExodus 29:1–3). Nothing is random here; a holy order is being followed.Leviticus 8:6 echoes the same moment: “Then Moses presented Aaron and his sons and washed them with water”. By telling Moses to “present” the priests, the Lord requires an intentional, public act:
• A physical bringing forward—no hidden, private commissioning.
• A recognition before the gathered nation that these men now belong to God’s service (Exodus 28:1).
• A reminder that obedience begins with showing up exactly when and where God says.
Aaron and his sonsThe focus narrows to the specific individuals God has selected: Aaron, Nadab, Abihu, Eleazar, and Ithamar (Exodus 28:1). This is the founding family of Israel’s priesthood. Note what is implied:
• Their calling is hereditary and covenantal, not self-appointed (Numbers 3:3).
• They stand as mediators, foreshadowing the ultimate High Priest who is “appointed from among men” to represent humanity (Hebrews 5:1).
• Their obedience or failure will ripple through the nation (Leviticus 10:1-2 reminds us of that sober truth).
at the entrance to the Tent of MeetingPlace matters. The entrance is where heaven and earth intersect in Israel’s camp.Exodus 29:42 promises, “There I will meet with you to speak with you”. By consecrating the priests at this doorway:
• The whole congregation can witness the event (Leviticus 8:3).
• The priests learn that access to God is granted on His terms, in His space (Exodus 33:7).
• The ceremony underscores that ministry begins where God chooses to reveal Himself, not where people feel comfortable.
and wash them with waterThe act is literal—complete bodily washing. Yet it also carries rich symbolism that Scripture later builds upon:
• Cleansing from defilement so they can handle holy things (Exodus 40:12).
• A picture of inner purity: “Who may ascend the hill of the LORD? He who has clean hands and a pure heart” (Psalm 24:3-4).
• A preview of new-covenant realities—“having our bodies washed with pure water” (Hebrews 10:22), “the washing with water through the word” (Ephesians 5:26), and the regeneration “by the washing of rebirth” (Titus 3:5).
• Even Jesus affirmed the pattern when He told Peter, “Whoever has already bathed needs only to wash his feet” (John 13:10).
summaryExodus 29:4 captures a four-part drama: present the chosen men, identify them publicly, position them at God’s meeting place, and cleanse them completely. The verse affirms that service to the Lord demands ordered obedience, divine appointment, reverence for sacred space, and genuine purity—truths that still shape every believer’s approach to ministry today.
(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 (
Exodus 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 beena fortiorisuitable 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 (D”llinger,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.
Verse 4. -
The Ablution.
Verse 4. -
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 (
Exodus 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 (Herod. 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 (
Exodus 30:20). Washing was a main feature in the cleansing of leprosy (
Leviticus 13:54, 58) and of the leper. (
Leviticus 14:8). It was also employed for the purification of many minor defilements (
Leviticus 11:25;
Leviticus 15:5;
Leviticus 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
John 13:9, 10.)
Parallel Commentaries ...
Hebrew
Thenוְאֶת־(wə·’eṯ-)Conjunctive waw | Direct object marker
Strong's 853:Untranslatable mark of the accusative casebringתַּקְרִ֔יב(taq·rîḇ)Verb - Hifil - Imperfect - second person masculine singular
Strong's 7126:To come near, approachAaronאַהֲרֹ֤ן(’a·hă·rōn)Noun - proper - masculine singular
Strong's 175:Aaron -- an elder brother of Mosesand his sonsבָּנָיו֙(bā·nāw)Noun - masculine plural construct | third person masculine singular
Strong's 1121:A sontoאֶל־(’el-)Preposition
Strong's 413:Near, with, among, tothe entranceפֶּ֖תַח(pe·ṯaḥ)Noun - masculine singular construct
Strong's 6607:An opening, door, entrance wayto the Tentאֹ֣הֶל(’ō·hel)Noun - masculine singular construct
Strong's 168:A tentof Meeting,מוֹעֵ֑ד(mō·w·‘êḏ)Noun - masculine singular
Strong's 4150:Appointed time, place, or meetingand washוְרָחַצְתָּ֥(wə·rā·ḥaṣ·tā)Conjunctive waw | Verb - Qal - Conjunctive perfect - second person masculine singular
Strong's 7364:To wash, wash off or away, bathethem with water.בַּמָּֽיִם׃(bam·mā·yim)Preposition-b, Article | Noun - masculine plural
Strong's 4325:Water, juice, urine, semen
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OT Law: Exodus 29:4 You shall bring Aaron and his sons (Exo. Ex) 
