And thou shalt put the mitre upon his head, and put the holy crown upon the mitre.
The verse commands placing the linen turban on Aaron's head with the holy crown fastened upon it as the finishing prescribed garments of his high-priestly attire, marking him out from the under-priests by dress suited to his office. It stands in the solemn seven-day ceremony by which Aaron and his sons were appointed and consecrated to the priesthood under God's direction as his earthly mediators, whose rites belonged to them alone. It belongs to the minute detailed instructions given to Moses on Mount Sinai for the wilderness sanctuary to be made exactly according to the pattern shown in the mount, centered on the ark holding God's law that he might dwell among his redeemed people. As part of that typical system it served unto the shadow of the heavenly temple where Jesus now ministers, its rites and consecration being object lessons pointing penitent sinners forward to the coming Messiah and his sacrifice that takes away sin, sanctifying or setting apart for sacred service those who minister in harmony with God's holy law.
Words and Historical Setting
Exodus 29:6 belongs to the very minute description in Exodus 25 to the end of the book for the sanctuary built in the days of Moses, given before the sanctuary was built and set up to be made exactly according to the pattern shown in the mount in dimensions, material, and furnishings. That full description sets out the sanctuary and its furnishings, including upright boards in silver sockets held by outside bars, roof curtains reaching to the ground, linen hangings at the east end, and a curtain dividing the building into two apartments with the outer apartment twice as large as the inner. The directions were given to Moses in the mount on Sinai for the worldly sanctuary pitched in the wilderness after deliverance from Pharaoh across the Red Sea.
The instructions were given to Moses during his forty days and nights on Mount Sinai on the mountain, together with the tables of stone, after the Ten Commandments were proclaimed and ratified over the book of the covenant. They were part of the system of legal ordinances given for the guidance of the ransomed people bound to Jehovah by solemn covenant as a peculiar treasure, a kingdom of priests, and a holy nation. The pattern for the sanctuary and its service was provided there before the ark containing the law, and the worship service was meant to bring people into harmony with God's holy law.
The sanctuary was commanded after God redeemed Israel from Egyptian bondage with a mighty hand, because hundreds of years of slavery had unfitted Israel to comprehend God's great salvation and the character He required. God therefore gave a great multiple object-lesson by various forms and rites comprehending the great plan of salvation, commanding free-will offerings of all things used in building that He might dwell among them, with the pattern divine and the workmen specially endowed by God to build it. The work was centered on the ark of the covenant holding God's law written on stone, and on its completion God brought His glory upon the congregation and the building. True worship centered in this worldly sanctuary until it was succeeded by Solomon's temple.
As law the verse is part of the ceremonial requirements given through Moses and recorded among the regulations in Exodus 25-30, distinct from the Ten Commandments spoken by God and written on stone. With moral, civil, and health laws it belongs to the body of instruction through which types and shadows reveal the substance of the new dispensation. Exodus 29:1-31 sets out regulations for worship distinct from the civil laws in Exodus 21-23, showing that religious service had its own rules and appointed roles separate from civil government.
In wording the verse commands putting the linen turban mitre on the head and the holy crown upon the mitre as prescribed parts of Aaron's priestly attire in preparation for service. The mitre was a linen turban appointed as special dress in keeping with the priestly office, completing the outward costume. Cited in Exodus 29:5-7 as part of the command to anoint, the instruction belongs to the consecration of Aaron as high priest. It distinguishes the high priest from the under-priests by special garments marking his office, while the priests' white linen signifies the purity of their character and work.
In its immediate context the chapter gives the solemn ceremony under God's direction appointing Aaron and his sons to the priestly office and consecrating them, with the head covering and holy crown within the garments made for Aaron's consecration. Exodus 29 describes their seven-day consecration for priestly service. The priesthood was committed to Aaron and his sons, and its rites were not for others to perform unless God specially directed. After their consecration God publicly accepted them by sending fire to consume Aaron's first offering for the people, and Aaron served as God's appointed earthly mediator.
Type and Consecration Lessons
The mitre and holy crown belong to the typical system that served unto the shadow of heavenly things. The worldly sanctuary pitched in the wilderness, with its two holy places, was the example and pattern of the true tabernacle which the Lord pitched and not man. The ancient tabernacle with its ministry of sacrifices and offerings typified the heavenly temple where Jesus now ministers. Its explicit directions were given to Moses in the mount on Sinai after deliverance from Pharaoh across the Red Sea, to be carried out exactly in dimensions, material, furnishings and all.
All its rites and ceremonies were object lessons pointing to the coming Messiah, the Lamb of God that takes away the sins of the world, and to His power to forgive sin, transform the character, and deliver from heavy burdens. The consecration of Aaron and his sons was part of the solemn ceremony appointing them to the priestly office, and their consecration and service typified Christ. The anointing oil and blood signified the Holy Spirit and Christ's blood as what qualified them for that holy work. That consecration set apart the Levitical order of priesthood to minister before the ark containing the law in the Most Holy Place of the typical sanctuary while that sanctuary continued, carrying forward through the entire Old Testament period the ministration Moses began when he brought the law down. That ministration could only exhibit guilt, condemnation and death, and its priesthood offered no sacrifice that could take away sin but could only point penitent sinners forward to the great Sacrifice to come. True worship centered in this worldly sanctuary, afterward succeeded by Solomon's temple, until Christ's sacrifice and offering at Calvary, when the veil of the temple was rent in twain and the earthly sanctuary with its typical and shadowy service passed away entirely and forever.
The mitre and holy crown were prescribed parts of Aaron's priestly attire in the detailed instructions for making the tabernacle and the priestly garments, and the chapter's exact instructions invite careful study for their instructive lessons. The verse specifies the high priest's mitre and holy crown without drawing a separate lesson from those items, placing the sanctuary instructions within God's plan for salvation from sin in which divine and human work together. Sanctification here means consecration to a religious use, shown in the priests being set apart for sacred service. Those instructions for consecrating the high priest, connected with the offerings and consecration required of a cleansed leper, teach that even the humblest child of God must be as devoted and consecrated as Christ, giving no further explanation of the mitre or holy crown.
The high priest was crowned with a holy crown placed upon his mitre, paralleled by the fair mitre marking Joshua as God's anointed high priest. That worship service was meant to bring people into harmony with God's holy law.
The verse commands placing the linen turban on Aaron's head with the holy crown fastened upon it as the finishing prescribed garments of his high-priestly attire, marking him out from the under-priests by dress suited to his office. It stands in the solemn seven-day ceremony by which Aaron and his sons were appointed and consecrated to the priesthood under God's direction as his earthly mediators, whose rites belonged to them alone. It belongs to the minute detailed instructions given to Moses on Mount Sinai for the wilderness sanctuary to be made exactly according to the pattern shown in the mount, centered on the ark holding God's law that he might dwell among his redeemed people. As part of that typical system it served unto the shadow of the heavenly temple where Jesus now ministers, its rites and consecration being object lessons pointing penitent sinners forward to the coming Messiah and his sacrifice that takes away sin, sanctifying or setting apart for sacred service those who minister in harmony with God's holy law.
Words and Historical Setting
Exodus 29:6 belongs to the very minute description in Exodus 25 to the end of the book for the sanctuary built in the days of Moses, given before the sanctuary was built and set up to be made exactly according to the pattern shown in the mount in dimensions, material, and furnishings. That full description sets out the sanctuary and its furnishings, including upright boards in silver sockets held by outside bars, roof curtains reaching to the ground, linen hangings at the east end, and a curtain dividing the building into two apartments with the outer apartment twice as large as the inner. The directions were given to Moses in the mount on Sinai for the worldly sanctuary pitched in the wilderness after deliverance from Pharaoh across the Red Sea.
The instructions were given to Moses during his forty days and nights on Mount Sinai on the mountain, together with the tables of stone, after the Ten Commandments were proclaimed and ratified over the book of the covenant. They were part of the system of legal ordinances given for the guidance of the ransomed people bound to Jehovah by solemn covenant as a peculiar treasure, a kingdom of priests, and a holy nation. The pattern for the sanctuary and its service was provided there before the ark containing the law, and the worship service was meant to bring people into harmony with God's holy law.
The sanctuary was commanded after God redeemed Israel from Egyptian bondage with a mighty hand, because hundreds of years of slavery had unfitted Israel to comprehend God's great salvation and the character He required. God therefore gave a great multiple object-lesson by various forms and rites comprehending the great plan of salvation, commanding free-will offerings of all things used in building that He might dwell among them, with the pattern divine and the workmen specially endowed by God to build it. The work was centered on the ark of the covenant holding God's law written on stone, and on its completion God brought His glory upon the congregation and the building. True worship centered in this worldly sanctuary until it was succeeded by Solomon's temple.
As law the verse is part of the ceremonial requirements given through Moses and recorded among the regulations in Exodus 25-30, distinct from the Ten Commandments spoken by God and written on stone. With moral, civil, and health laws it belongs to the body of instruction through which types and shadows reveal the substance of the new dispensation. Exodus 29:1-31 sets out regulations for worship distinct from the civil laws in Exodus 21-23, showing that religious service had its own rules and appointed roles separate from civil government.
In wording the verse commands putting the linen turban mitre on the head and the holy crown upon the mitre as prescribed parts of Aaron's priestly attire in preparation for service. The mitre was a linen turban appointed as special dress in keeping with the priestly office, completing the outward costume. Cited in Exodus 29:5-7 as part of the command to anoint, the instruction belongs to the consecration of Aaron as high priest. It distinguishes the high priest from the under-priests by special garments marking his office, while the priests' white linen signifies the purity of their character and work.
In its immediate context the chapter gives the solemn ceremony under God's direction appointing Aaron and his sons to the priestly office and consecrating them, with the head covering and holy crown within the garments made for Aaron's consecration. Exodus 29 describes their seven-day consecration for priestly service. The priesthood was committed to Aaron and his sons, and its rites were not for others to perform unless God specially directed. After their consecration God publicly accepted them by sending fire to consume Aaron's first offering for the people, and Aaron served as God's appointed earthly mediator.
Type and Consecration Lessons
The mitre and holy crown belong to the typical system that served unto the shadow of heavenly things. The worldly sanctuary pitched in the wilderness, with its two holy places, was the example and pattern of the true tabernacle which the Lord pitched and not man. The ancient tabernacle with its ministry of sacrifices and offerings typified the heavenly temple where Jesus now ministers. Its explicit directions were given to Moses in the mount on Sinai after deliverance from Pharaoh across the Red Sea, to be carried out exactly in dimensions, material, furnishings and all.
All its rites and ceremonies were object lessons pointing to the coming Messiah, the Lamb of God that takes away the sins of the world, and to His power to forgive sin, transform the character, and deliver from heavy burdens. The consecration of Aaron and his sons was part of the solemn ceremony appointing them to the priestly office, and their consecration and service typified Christ. The anointing oil and blood signified the Holy Spirit and Christ's blood as what qualified them for that holy work. That consecration set apart the Levitical order of priesthood to minister before the ark containing the law in the Most Holy Place of the typical sanctuary while that sanctuary continued, carrying forward through the entire Old Testament period the ministration Moses began when he brought the law down. That ministration could only exhibit guilt, condemnation and death, and its priesthood offered no sacrifice that could take away sin but could only point penitent sinners forward to the great Sacrifice to come. True worship centered in this worldly sanctuary, afterward succeeded by Solomon's temple, until Christ's sacrifice and offering at Calvary, when the veil of the temple was rent in twain and the earthly sanctuary with its typical and shadowy service passed away entirely and forever.
The mitre and holy crown were prescribed parts of Aaron's priestly attire in the detailed instructions for making the tabernacle and the priestly garments, and the chapter's exact instructions invite careful study for their instructive lessons. The verse specifies the high priest's mitre and holy crown without drawing a separate lesson from those items, placing the sanctuary instructions within God's plan for salvation from sin in which divine and human work together. Sanctification here means consecration to a religious use, shown in the priests being set apart for sacred service. Those instructions for consecrating the high priest, connected with the offerings and consecration required of a cleansed leper, teach that even the humblest child of God must be as devoted and consecrated as Christ, giving no further explanation of the mitre or holy crown.
The high priest was crowned with a holy crown placed upon his mitre, paralleled by the fair mitre marking Joshua as God's anointed high priest. That worship service was meant to bring people into harmony with God's holy law.