Text -- Leviticus 8:1-26 (NET)

Ordination of the Priests

8:1 Then the Lord spoke to Moses: 8:2 “Take Aaron and his sons with him, and the garments, the anointing oil, the sin offering bull, the two rams, and the basket of unleavened bread, 8:3 and assemble the whole congregation at the entrance of the Meeting Tent.” 8:4 So Moses did just as the Lord commanded him, and the congregation assembled at the entrance of the Meeting Tent. 8:5 Then Moses said to the congregation: “This is what the Lord has commanded to be done.”

Clothing Aaron

8:6 So Moses brought Aaron and his sons forward and washed them with water. 8:7 Then he put the tunic on Aaron, wrapped the sash around him, and clothed him with the robe. Next he put the ephod on him and placed on him the decorated band of the ephod, and fastened the ephod closely to him with the band. 8:8 He then set the breastpiece on him and put the Urim and Thummim into the breastpiece. 8:9 Finally, he set the turban on his head and attached the gold plate, the holy diadem, to the front of the turban just as the Lord had commanded Moses.

Anointing the Tabernacle and Aaron, and Clothing Aaron’s Sons

8:10 Then Moses took the anointing oil and anointed the tabernacle and everything in it, and so consecrated them. 8:11 Next he sprinkled some of it on the altar seven times and so anointed the altar, all its vessels, and the wash basin and its stand to consecrate them. 8:12 He then poured some of the anointing oil on the head of Aaron and anointed him to consecrate him. 8:13 Moses also brought forward Aaron’s sons, clothed them with tunics, wrapped sashes around them, and wrapped headbands on them just as the Lord had commanded Moses.

Consecration Offerings

8:14 Then he brought near the sin offering bull and Aaron and his sons laid their hands on the head of the sin offering bull, 8:15 and he slaughtered it. Moses then took the blood and put it all around on the horns of the altar with his finger and decontaminated the altar, and he poured out the rest of the blood at the base of the altar and so consecrated it to make atonement on it. 8:16 Then he took all the fat on the entrails, the protruding lobe of the liver, and the two kidneys and their fat, and Moses offered it all up in smoke on the altar, 8:17 but the rest of the bull– its hide, its flesh, and its dung– he completely burned up outside the camp just as the Lord had commanded Moses. 8:18 Then he presented the burnt offering ram and Aaron and his sons laid their hands on the head of the ram, 8:19 and he slaughtered it. Moses then splashed the blood against the altar’s sides. 8:20 Then he cut the ram into parts, and Moses offered the head, the parts, and the suet up in smoke, 8:21 but the entrails and the legs he washed with water, and Moses offered the whole ram up in smoke on the altar– it was a burnt offering for a soothing aroma, a gift to the Lord, just as the Lord had commanded Moses. 8:22 Then he presented the second ram, the ram of ordination, and Aaron and his sons laid their hands on the head of the ram 8:23 and he slaughtered it. Moses then took some of its blood and put it on Aaron’s right earlobe, on the thumb of his right hand, and on the big toe of his right foot. 8:24 Next he brought Aaron’s sons forward, and Moses put some of the blood on their right earlobes, on their right thumbs, and on the big toes of their right feet, and Moses splashed the rest of the blood against the altar’s sides. 8:25 Then he took the fat (the fatty tail, all the fat on the entrails, the protruding lobe of the liver, and the two kidneys and their fat) and the right thigh, 8:26 and from the basket of unleavened bread that was before the Lord he took one unleavened loaf, one loaf of bread mixed with olive oil, and one wafer, and placed them on the fat parts and on the right thigh.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Lev 8:3

The elders who represented all, and as many of the people as would, and could get thither, that all might be witnesses both of Aaron's commission from God, and of his work and business.

Wesley: Lev 8:12

In a plentiful manner, as appears from Psa 133:2, whereas other persons and things were only sprinkled with it: because his unction was to typify the anointing of Christ with the Spirit, which was not given by measure to him. A measure of the same anointing is given to all believers.

Wesley: Lev 8:14

There were indeed seven bullocks to be offered at his consecration, one every day; but here he mentions only one, because he here describes only the work of the first day.

Wesley: Lev 8:17

Which in the offerings for the people was not burnt, but given to the priest.

Wesley: Lev 8:18

Hereby they gave to God the glory of this great honour which was put upon them: and also signified the devoting themselves and all their service to God.

Wesley: Lev 8:19

Either Moses, as in the following clause, or some other person by his appointment; which may be the reason why he is not named here, as he is to the sprinkling of the blood, which was an action more proper to the priest, and more essential to the sacrifice.

JFB: Lev 8:2

The consecration of Aaron and his sons had been ordered long before (Exo. 29:1-46), but it is now described with all the details of the ceremonial, as it was gone through after the tabernacle was completed and the regulations for the various sacrifices enacted.

JFB: Lev 8:3-5

It was manifestly expedient for the Israelitish people to be satisfied that Aaron's appointment to the high dignity of the priesthood was not a personal intrusion, nor a family arrangement between him and Moses; and nothing, therefore, could be a more prudent or necessary measure, for impressing a profound conviction of the divine origin and authority of the priestly institution, than to summon a general assembly of the people, and in their presence perform the solemn ceremonies of inauguration, which had been prescribed by divine authority.

JFB: Lev 8:6

At consecration they were subjected to entire ablution, though on ordinary occasions they were required, before entering on their duties, only to wash their hands and feet. This symbolical ablution was designed to teach them the necessity of inward purity, and the imperative obligation on those who bore the vessels and conducted the services of the sanctuary to be holy.

JFB: Lev 8:7-9

The splendor of the official vestments, together with the gorgeous tiara of the high priest, was intended, doubtless, in the first instance, to produce in the minds of the people a high respect for the ministers of religion; and in the next, from the predominant use of linen, to inculcate upon Aaron and his sons the duty of maintaining unspotted righteousness in their characters and lives.

JFB: Lev 8:10-12

Which was designed to intimate that persons who acted as leaders in the solemn services of worship should have the unction of the Holy One both in His gifts and graces.

JFB: Lev 8:14-17

A timely expression of their sense of unworthiness--a public and solemn confession of their personal sins and a transference of their guilt to the typical victim.

JFB: Lev 8:18-21

As a token of their entire dedication to the service of God.

JFB: Lev 8:22-30

&c. After the sin offering and burnt offering had been presented on their behalf, this was their peace offering, by which they declared the pleasure which they felt in entering upon the service of God and being brought into close communion with Him as the ministers of His sanctuary, together with their confident reliance on His grace to help them in all their sacred duties.

Clarke: Lev 8:2

Take Aaron and his sons - The whole subject of this chapter has been anticipated in the notes, Exo 28:1 (note), etc., and Exo 29:1 (note), etc., in which all the sacrifices, rites, and ceremonies have been explained in considerable detail; and to those notes the reader is referred. It is only necessary to observe that Aaron and his sons were not anointed until now. Before, the thing was commanded; now, first performed.

Clarke: Lev 8:8

He put in the breastplate the Urim and the Thummim - The Urim and Thummim are here supposed to be something different from the breastplate itself. See Clarke’ s note on Exo 28:15, See Clarke’ s note on Exo 28:16, See Clarke’ s note on Exo 28:30.

Clarke: Lev 8:9

And he put the mitre - See Clarke’ s note on Exo 28:36.

Clarke: Lev 8:14

The bullock for the sin-offering - This was offered each day during the seven days of consecration. See Exo 29:36.

Clarke: Lev 8:23

Put it upon the tip of Aaron’ s right ear, etc. - See this significant ceremony explained in the note on Exo 29:20 (note). Calmet remarks that the consecration of the high priest among the Romans bore a considerable resemblance to the consecration of the Jewish high priest. "The Roman priest, clothed with a garment of silk, his head covered with a crown of gold adorned with sacred ribbons, was conducted into a subterranean place, over which there was a floor of planks pierced through with many holes. On this floor they sacrificed a bullock, whose blood was freely poured out on the planks or floor, which running through the holes fell upon the priest, who stood under to receive this sacred aspersion, and who, in order to be completely covered with the blood, took care to present the whole of his body, his clothes, face, eyes, nose, lips, and even his tongue, to receive the drops of blood falling through the pierced floor above. Being completely covered with this sanguineous shower, he ascended from his subterranean place, and was acknowledged and adored by the people as Pontifex Maximus, or supreme high priest."These rites, which bear a striking allusion to those used in the consecration of Aaron, and from which they were probably borrowed, and disguised by the introduction of their own superstitions, are particularly described by Aurelius Prudentius, in his poem entitled Romani Martyris Supplicium, from which I shall select those verses, the subject of which is given above, as the passage is curious, and the work not common

" Summus sacerdos nempe sub terram scrob

Acta in profundum consecrandus mergitur

Mire infulatus, festa vittis tempor

Nectens, corona tum repexus aurea

Cinctu Gabino sericam fultus togam

Tabulis superne strata texunt pulpita

Rimosa rari pegmatis compagibus

Scindunt subinde vel terebrant aream

Crebroque lignum perforant acumine

Pateat minutis ut frequens hiatibus -

Hic ut statuta est immolanda bellua,

Pectus sacrata dividunt venabulo

Eructat amplum volnus undam sanguinis - etc

Tum per frequentes mille rimarum via

Illapsus imber, tabidum rorem pluit

Defossus intus quem sacerdos excipit

Guttas ad omnes turpe subjectans caput

Et veste et omni putrefactus corpore

Quin os supinat, obvias offert gena

Supponit aures, labra, nares objicit

Oculos et ipsos perluit liquoribus

Nec jam palato parcit, et linguam rigat

Donec cruorem totus atrum combibat -

Procedit inde pontifex vlsu horridus - etc

Omnes salutant atque adorant eminus

Vilis quod illum sanguls, et bos mortuu

Foedis latentem sub cavernis laverint .

Of these lines the reader will not be displeased to find the following poetical version: -

"For when, with sacred pomp and solemn state

Their great high priest the Romans consecrate

His silken vest in Gabine cincture bound

A festal fillet twines his temples round

And, while aloft the gorgeous mitre shines

His awful brow a golden crown confines

In a deep dyke, for mystic ritual made

He stands, surrounded with terrific shade

High o’ er his holy head a stage they place

Adorn with paintings, and with statues grace

Then with keen piercers perforate the floor

Till thronging apertures admit no more

Thither the victim ox is now convey’ d

To glut the vengeance of the thirsty blade

The sacred spear his sturdy throat divides

Down, instant streaming, gush the gory tides

Through countless crevices the gaping woo

Distils corrupted dew and smoking blood

Drop after drop, in swift succession shed

Falls on the holy pontiff’ s mitred head

While, to imbibe the sanctifying power

His outspread garments drink the crimson shower

Then on his back in reeking streams he lies

And laves in livid blood his lips and eyes

Bares every limb, exposes every pore

To catch the virtue of the streaming gore

With open mouth expects the falling flood

Moistens his palate and his tongue with blood

Extends his ears to meet the sanguine rain

Nor lets a single drop descend in vain

Then from the gloomy cave comes forth to light

Bathed in black blood, and horrible to sight! -

By the vile torrent, and the victim slain

In the dark cavern cleansed from mortal stain

Their priest, enveloped in atoning gore

With trembling awe surrounding throngs adore.

Prudentius was born about the middle of the fourth century, and was no doubt intimately acquainted with the circumstances he describes.

Calvin: Lev 8:1

1.And the Lord spake It is well known that in conjunction with the sacrifices there was an offering, which they call minha, but we shall elsewhere see that this was also used separately; for it was lawful without a victim to offer either plain meal, or cakes, or wafers seasoned with oil. Therefore, besides the sacrifice of consecration, of which Moses has already treated, this second offering is required from the priest, that he should present at his inauguration a cake fried in a pan, and cut in pieces. The reason of this appears to have been, that he might thence become the legitimate minister of all the people, and might duly offer in the name of others, when he had done what was right for himself. But a distinction is drawn between the demand upon the priest and that, upon the people, viz., that it should be “wholly burnt;” the reason for which, since it will be explained elsewhere, it will be now sufficient to advert to in a single word. The fact was that God was unwilling that the priests should indulge themselves in vain ostentation, which might have been easily the case, if the oblation had been preserved for their use, like the minha of the people which remained in their hands.

Calvin: Lev 8:2

2.Take Aaron He more clearly explains the mode of anointing and investing the priests, by appointing the place and the assistants; for he commands the congregation to be convoked at the sanctuary; and then that Aaron and his sons should be brought out before them to be inaugurated by God’s authority in their office; and that the whole people together may acknowledge that they are appointed and ordained by God. The execution of the command, which we find connected with it in the text of Moses, must be undoubtedly referred to another time; viz., when the solemn dedication of the tabernacle was made. I have therefore thought fit to transfer thither what is here related out of its place, that the history may proceed uninterruptedly; which will not a little facilitate its comprehension.

Calvin: Lev 8:4

4.And Moses did as the Lord commanded him Although these things relate to the priesthood, the authority and nature of which I expounded under the Second Commandment, yet, inasmuch as they are historical, it is not without reason that I have thought fit to defer them till this place: for, if I had referred to them in connection with the Commandment, unpractised readers would not have easily taken notice of their time. This distinction, however, will be of great assistance to them, that after the doctrine which was properly contained in the Decalogue has been set forth, they will now see how faithfully Moses fulfilled whatever he was commanded, and will be able to compare his obedience with the injunction, as they have done in the whole of the making and dedication of the tabernacle. Besides, there is no question but that the narrative must be thus connected; for it may be readily inferred from many passages, that the priests were anointed on the same day that the tabernacle was consecrated. I will now hastily run through the words. Moses says that he brought near Aaron and his sons, i.e., to set them before God and the people; and then that he “washed them with water,” to make it manifest that they did not bring from their homes the purity which befitted the sanctity of their office, and, inasmuch as they were men, that they could not be clean before God, unless their impurity was washed off. A description of their apparel afterwards follows, which I pass over, lest I should weary my readers by twice repeating the same thing.

Calvin: Lev 8:10

10.And Moses took the anointing oil I have stated why God commanded that the priest himself, as well as all the vessels, should be consecrated with oil, viz., because, without the influence of the Spirit, all the sacrifices would be unsavory. And it is by the operation of the same Spirit that Christ was made the peace-maker between God and men; because this dignity would not otherwise belong to flesh and human nature. Aaron was therefore anointed, together with his sons, before he was admitted to the priestly office; for it is afterwards added, that “the bullock for sin” ⁴⁰⁵ was brought, upon which Aaron laid his hands. Now, although even then he began to discharge his office, yet Moses still occupied the first place, and performed, as it were, the final act. Hence it was that he sprinkled the horns of the altar with the blood; poured the residue at its base for expiation; and burned the sacrifice upon the altar. Now, the imposition of hands in the sacrifices was not only a symbol of presentation, but also a testimony of guilt transferred to the victim. Since, however, this last statement may be obscure on account of its brevity, I will explain it a little more clearly. If any private person offered a victim, the imposition of hands signified that he cast the guilt of his sin upon the victim. Hence the name of piaculum; ⁴⁰⁶ because it sustained the curse of God, and was substituted in the sinner’s stead, who disburdens himself upon it of whatever exposed him to the judgment of God. But, inasmuch as common hands were unworthy to consecrate a victim to God, the sacerdotal office interposed. This is the reason why Aaron and his sons put their hands on each of the sacrifices, in order that this kind of atonement (piaculi) might be the beginning of their consecration, which was completed in the second ram, with the blood of which Moses stained their right ears, the thumbs of their right hands, and the great toes of their right feet. A multitude of questions here arises: Why only one side of the priests was consecrated, as if their left side remained polluted? Why consecration was not also imparted to their eyes, and especially to their mouth, which was to be the organ of the Holy Spirit? But this warning must be always borne in mind, that we should be soberly wise in those points, the certain knowledge of which cannot be elicited from Scripture; for our curiosity is not only frivolous, but also perverse and injurious, when we desire to know more than God has revealed. The conjecture, however, is probable, that the whole body was consecrated in the right side. We have already seen elsewhere, ⁴⁰⁷ that by the hands and feet the whole life and actions of men are designated. In which view the cleanness of the heart and the purity of the hands comprehend all that is internal and external in man, as the root and the fruit. As to the feet, the metaphor of walking is notorious; and the feet are said to run to evil, and to be swift to shed blood, when the wicked and the despisers of God betake themselves to evil deeds. Besides, since this consecration was not to the office of teaching, but to that of intercession, the ear rather than the tongue is stained with blood; because the chief virtue, which obtains grace in the sacrifices, is obedience. To this the passage in Psa 40:6, refers, “Sacrifice and offering thou didst not desire; mine ears hast thou bored:” ⁴⁰⁸ to which the words of Jeremiah correspond,

“Did I command anything respecting sacrifices, and not rather that your fathers should obey my voice?” ⁴⁰⁹
(Jer 7:22.)

And hence Moses commenced the consecration at the ear, in order to devote the priest to God unto obedience. Paul shews how this was fulfilled in Christ, where he celebrates His obedience in the sacrifice of His death, in order to reconcile His Father to us. (Rom 5:19.) I have spoken elsewhere of the kind of wave-offering which they called tnupha. ⁴¹⁰

Defender: Lev 8:23

The atoning blood was placed on the ear, the hand, and the foot of God's priests to designate, respectively, hearing and obeying God's Word, doing God's service, and walking in God's will. Today, as a spiritual priesthood, we also should hear, serve and walk (1Pe 2:9) in the will of God."

TSK: Lev 8:2

Aaron : Exo 29:1-4

garments : Exo 28:2-4, Exo 28:40-43, 39:1-31, Exo 39:41

anointing : Exo 30:23-37, Exo 40:12-15

bullock : Exo 29:1, Exo 29:2; Heb 7:27

TSK: Lev 8:3

Num 20:8, Num 21:16; 1Ch 13:5, 1Ch 15:3; 2Ch 5:2, 2Ch 5:6, 2Ch 30:2, 2Ch 30:13, 2Ch 30:25; Neh 8:1; Psa 22:25; Act 2:1

TSK: Lev 8:4

Lev 8:9, Lev 8:13, Lev 8:17, Lev 8:29, Lev 8:35; Exo 39:1, Exo 39:5, Exo 39:7, Exo 39:21, Exo 39:26, Exo 39:29, Exo 39:31, Exo 39:32, Exo 39:42, Exo 39:43; Deu 12:32; Mat 28:20; 1Co 11:23, 1Co 15:3

TSK: Lev 8:5

Lord commanded to be done : Exod. 29:4-37

TSK: Lev 8:6

washed : Exo 29:4, Exo 40:12; Psa 51:2, Psa 51:7; Isa 1:16; Eze 36:25; Zec 13:1; Joh 13:8-10; 1Co 6:11; Eph 5:26; Heb 9:10, Heb 10:22; Rev 1:5, Rev 1:6, Rev 7:14

TSK: Lev 8:7

he put : Exo 28:4, Exo 29:5, Exo 39:1-7; Isa 61:3, Isa 61:10; Rom 3:22, Rom 13:14; Gal 3:27

the ephod : The ephod seems to have been a garment worn by persons of distinction of various characters (2Sa 6:4); the description of which in the book of Exodus (Exo 28:6, etc.) relates only to its materials. As to its shape, the LXX calls it επωμις , which signifies that it was worn on the shoulders. So also Josephus, who says it was a cubit long. St. Jerome compares it with the Roman caracalla , which was a sort of short cloak, only that it had a head or hood, which the ephod had not.

TSK: Lev 8:8

the breast plate, Exo 28:15-29, Exo 39:8-21; Son 8:6; Isa 59:17; Eph 6:14; 1Th 5:8

the Urim : Exo 28:30; Ezr 2:63

TSK: Lev 8:9

Exo 28:4, Exo 28:36-38, Exo 29:6, Exo 39:28-30; Zec 3:5, Zec 6:11-14; Phi 2:9-11

TSK: Lev 8:10

Exo 30:23-29, Exo 40:9-11

TSK: Lev 8:11

Exo 4:6, Exo 4:17, Exo 16:14, Exo 16:19; Isa 52:15; Eze 36:25; Tit 3:6

TSK: Lev 8:12

Lev 4:3, Lev 21:10, Lev 21:11, Lev 21:12; Exo 28:41, Exo 29:7, Exo 30:30; Psa 133:2

TSK: Lev 8:13

Moses : Exo 28:40, Exo 28:41, Exo 29:8, Exo 29:9, Exo 40:14, Exo 40:15; Psa 132:9; Isa 61:6, Isa 61:10; 1Pe 2:5, 1Pe 2:9; Rev 1:6, Rev 5:10

coats : The kethoneth , or coat, was made of linen; but the form of it is no where described in Scripture, except in the visionary appearance of Christ to St. John, in the form and habit of a priest (Rev 1:13); where he is said to be ενδεδυμενος ποδηρη , ""clothed with a garment down to the feet,""which perfectly agrees with the description the Jewish writers give of it; who also say, that it had sleeves which came down to the wrist, and was tied about the neck; so that it was not unlike a long shirt. It was common to all the priests; but the tunic of the high priest was made of finer linen, or wove in a more curious manner (Exo 28:4).

put : Heb. bound

bonnets : The migbaôth , or bonnets, are described by Josephus as being like helmets of linen, one wreath being plaited and folded over another and a thin cap, suited to its shape, put over all, to prevent its unfolding.

TSK: Lev 8:14

he brought : Lev 8:2, Lev 4:3-12, Lev 16:6; Exo 29:10-14; Isa 53:10; Eze 43:19; Rom 8:3; 2Co 5:21; Heb 7:26-28; 1Pe 3:18

laid : Lev 1:4, Lev 4:4, Lev 16:21

TSK: Lev 8:15

he slew it : Lev 1:5, Lev 1:11, Lev 3:2, Lev 3:8; Exo 29:10, Exo 29:11

Moses : Lev 4:7, Lev 4:17, Lev 4:18, Lev 4:30; Exo 29:12, Exo 29:36, Exo 29:37; Eze 43:19-27; Heb 9:18-23

to make : Lev 6:30, Lev 16:20; 2Ch 29:24; Eze 45:20; Dan 9:24; Rom 5:10; 2Co 5:18-21; Eph 2:16; Col 1:21, Col 1:22; Heb 2:17; The beginning of this verse may be rendered, ""And Moses slew it, and took the blood,""etc. We find it expressly said in Exodus, that Moses slew the sacrifices. Exo 29:11; Yet, in general, the offerer seems to have killed his own sacrifice.

TSK: Lev 8:16

Lev 3:3-5, Lev 4:8, Lev 4:9; Exo 29:13

TSK: Lev 8:17

Lev 4:11, Lev 4:12, Lev 4:21, Lev 6:30, Lev 16:27; Exo 29:14; Gal 3:13; Heb 13:11-13

TSK: Lev 8:18

Lev 1:4-13; Exo 29:15-18

TSK: Lev 8:21

a sweet savour : Lev 1:17, Lev 2:9; Gen 8:21; Exo 29:18; Eph 5:2

TSK: Lev 8:22

the ram of consecration : Lev 8:2, Lev 8:29, Lev 7:37; Exo 29:19-31; Joh 17:19; 1Co 1:30; 2Co 5:21; Eph 5:25, Eph 5:27; Rev 1:5, Rev 1:6 ""The ram of consecration""was evidently a sacrifice of peace offering though presented on a particular occasion. Part of the blood was applied, not as that of the sin offering, to the horns of the altar, but to Aaron and his sons; to the tips of their right ears, the thumbs of their right hands, and the great toes of their right feetcaps1 . icaps0 mplying their obligation to hearken diligently to the word of God - to do his work in the best manner which they could, and to walk in his ways with steady perseverance; and also, that they could not do these things acceptably except through the atoning blood, received and applied by faith. Then part of the blood reserved upon the altar, probably in a basin for that purpose, was mingled with the holy anointing oil, and sprinkled on the garments both of Aaron and his sons, to hallow them to the Lord. ""This may be looked upon as a lively representation of our purification by the blood of jesus Christ, through his Holy Spirit.""- Bp. Patrick

TSK: Lev 8:23

Moses took : Lev 14:14, Lev 14:17, Lev 14:28; Exo 29:20; Rom 6:13, Rom 6:19, Rom 12:1; 1Co 1:2, 1Co 1:30, 1Co 6:20; 1Th 5:22; Phi 1:20, Phi 2:17; Heb 2:10, Heb 5:8

TSK: Lev 8:24

Moses sprinkled : Heb 9:22

TSK: Lev 8:25

Lev 3:3-5, Lev 3:9; Exo 29:22-25; Pro 23:26; Isa 53:10

TSK: Lev 8:26

Exo 29:23; Joh 1:14; Act 5:12; 1Ti 2:5

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Lev 8:2

A bullock ... two rams ... a basket - compare Exo 29:1-3. This shows the coherence of this part of Leviticus with the latter part of Exodus. The basket of unleavened bread used on this occasion appears to have contained:

(1) cakes or loaves of the ordinary unleavened bread;

(2) cakes of oiled bread, rather, oil bread (see Lev 2:1, Lev 2:4); and

(3) oiled wafers (see Lev 2:4, Lev 2:6).

Rabbinical tradition says that there were six cakes of each sort.

Barnes: Lev 8:3

Gather ... - Rather, gather all the assembly together toward the entrance of the tent of meeting. See Lev 4:13. The whole body of the people were summoned on this occasion, and the elders probably occupied the first places. The elders are especially called together in an unequivocal manner to receive directions to provide the first sacrifices for the nation to be offered by the newly consecrated priests Lev 9:1, and the body of the people afterward assemble as they do here Lev 9:5. The spot designated was the portion of the court in front of the tabernacle (see Lev 1:3 note). Toward this space the people were commanded to assemble to witness the great national ceremony of the consecration of the priesthood, the solemn setting apart of one of their families, the members of which were henceforth to stand as mediators between them and Yahweh in carrying out the precepts of the ceremonial law. Those who could do so, may have come into the court, and a great number of others may have occupied the heights which overlooked the enclosure of the court. As the series of ceremonies was repeated every day during a week Lev 8:33, it is natural to suppose that some of the people attended on one day and some on another.

Barnes: Lev 8:6

Washed them with water - Moses caused them to bathe entirely (compare Lev 16:4), not merely to wash their hands and feet, as they were to do in their daily ministrations. See the marginal reference. This bathing, which the high priest had also to go through on the day of atonement, was symbolic of the spiritual cleansing required of all 2Co 7:1, but especially of those who had to draw near to God to make reconciliation for the sins of the people Heb 7:26; Mat 3:15.

Barnes: Lev 8:7-9

See the notes at Exo. 28.

Lev 8:9

The holy crown - The golden plate of the mitre was so called as the distinctive badge of the high priest’ s consecration. See Lev 21:12.

Barnes: Lev 8:10

Moses first anointed with the holy oil Exo 30:25 the tabernacle and all therein, that is, the ark of the covenant, the table of showbread, the candlestick and the golden altar, with all the articles that belonged to them.

Barnes: Lev 8:11

Sprinkled ... the altar seven times - The altar of burnt-offering was distinguished by this sevenfold sprinkling with the holy oil. The number of the covenant was thus brought into connection with those acts of sacrifice by which the covenant between Yahweh and the worshipper was formally renewed and confirmed.

Barnes: Lev 8:12

As investing the priest with official garments was a recognition before men of the official position of the person (see Exo 28:3 note), so the anointing him with oil was an acknowledgment that all fitness for his office, all the powers with which he would rightly fulfill its duties, must come from the Lord.

So, again, with the sanctification of the holy things. Each of them was intended by divine wisdom to convey a spiritual meaning to the mind of man. They were means of grace to the devout worshipper. The oil poured upon them was a recognition of this fact, and at the same time it made them holy and set them apart from all profane and ordinary uses. On kindred grounds, though to express another idea, the altar was to be sanctified also by blood. See Lev 8:15 note.

Barnes: Lev 8:13

Aaron’ s sons - The common priests. Nothing is said here, or in Exo 29:7-9, of the anointing of the common priests, though it is expressly commanded in Exo 28:41; Exo 40:15, and is evidently implied as a fact in Lev 7:36; Lev 10:7; Num 3:3. It would seem that the anointing of the common priests consisted in some rite common to them and the high priest Exo 40:15, and this was the sprinkling mentioned in Lev 8:30. Compare further Lev 10:7 with Lev 21:12.

Barnes: Lev 8:14-36

Moses as the mediator of the covenant of the Law Gal 3:19; Heb 8:6 was called to perform the priestly functions, in consecrating those on whom henceforth those functions were to devolve, and in inaugurating the legal order of sacrifices. See Exo 40:23 note. The sin-offering was now offered for the first time. The succession in which the sacrifices followed each other on this occasion, first the sin-offering, then the burnt-offering, and lastly the peace-offering, has its ground in the meaning of each sacrifice, and became the established custom in later ages. The worshipper passed through a spiritual process. He had transgressed the Law, and he needed the atonement signified by the sin-offering: if his offering had been made in truth and sincerity, he could then offer himself as an accepted person, as a sweet savour, in the burnt-offering; and in consequence, he could enjoy communion with the Lord and with his brethren in the peace-offering.

Lev 8:14-17

See the marginal references. The flesh of the sin-offering could not be eaten by any but a legally consecrated priest (Lev 6:25 note). Moses therefore could not eat of it himself, though he was, for the occasion, performing the duties of a priest. Those whom he was consecrating could not eat it, not only because they were not yet duly installed, but because the sacrifice was offered on their behalf, and the body of the victim stood to them in the same relation as that of the regular sin-offering afterward stood to the high priest.

Lev 8:15

Purified the altar ... sanctified it, to make reconciliation upon it - The altar had been sanctified by the anointing oil Lev 8:11 like the priests who were to officiate at it; it was now, like them, sanctified by blood, in acknowledgment of the alienation of all nature, in itself, from God, and the need of a reconciliation to Him of all things by blood. Col 1:20; Heb 9:21-22. See Lev 17:11; Exo 28:38.

Lev 8:18-21

Atonement having been made, Aaron and his sons were now permitted, by the laying on of their hands, to make themselves one with the victim, which was to be sent up to Yahweh as "a burnt sacrifice for a sweet savour, an offering made by fire unto the Lord."All was done strictly according to the ritual Lev 1:3-9, except that Moses performed the duties of the priest.

Lev 8:22

The ram of consecration - The sacrifice of this ram was by far the most unique part of the whole ceremony. The words may be literally rendered "the ram of the fillings", and the name has been supposed to have reference to the ceremony in which Moses filled the hands of the priests; see Lev 8:27. The offering was in the highest sense "the sacrifice of completion or fulfilling", as being the central point of the consecrating rite. The final perfection of the creature is consecration to the Lord.

Lev 8:23, Lev 8:24

Before casting forth the blood round the altar in the usual manner, Moses took a portion of the blood and put some of it on the right extremities of each of the priests. This, being performed with the blood of the peace-offering, has been supposed to figure the readiness of the priest who is at peace with Yahweh to hear with the ear and obey the divine word, to perform with the hand the sacred duties of his office, and to walk with the feet in the way of holiness.

Lev 8:25-28

In the rite of filling the hands of the priests, Moses took the portions of the victim which usually belonged to the altar, with the right shoulder (or leg); he placed upon them one cake of each of the three kinds of unleavened bread contained in the basket (see Lev 8:2 note), and then put the whole first upon the hands of Aaron and in succession upon the hands of his sons: in each case, according to Jewish tradition, he put his own hands under the hands of the priest, moving them backwards and forwards, so as to wave the mass to and fro.

In this remarkable ceremony the gifts of the people appear to have been made over to the priests, as if in trust, for the service of the altar. The articles were presented to Yahweh and solemnly waved in the hands of the priests, but not by their own act and deed. The mediator of the Law, who was expressly commissioned on this occasion, was the agent in the process.

Lev 8:25

The rump - See Lev 3:9 note.

Lev 8:29

The heave-shoulder was the ordinary perquisite of the officiating priest, but the wave-breast appears to have been awarded to Moses as the servant of Yahweh now especially appointed for the priestly service.

Lev 8:30

The sprinkling was on their garments as well as their persons, because it belonged to them in reference to the office with which they had been formally invested by putting on the garments. (See Exo 28:3 note). The union of the two symbols of the atoning blood and the inspiring unction appears to be a fit conclusion of the entire rite.

Lev 8:33-36

The rites of consecration were to last a whole week, and thus, like the longer of the annual festivals, were connected in an emphatic manner with the sabbatical number of the covenant. During this period the priests were not to leave the holy precinct for the sake of any worldly business; and the whole series of ceremonies, including the sacrifice of the Ram of consecration, was to be gone through on each day. Compare the marginal references.

Lev 8:33

Rather, ye shall not go away from the entrance of the tent. With this agree Cranmer, the Geneva Bible, etc. The meaning is evidently that they were not to go out of the court, as is more clearly expressed in Lev 8:35.

Lev 8:35

That ye die not - See Exo 28:35 note.

Poole: Lev 8:3

The elders which represented all, and as many of the people as would and could get thither, that all might be witnesses both of Aaron’ s commission from God, and of his work and business.

Poole: Lev 8:7

The linen breeches prescribed Exo 28:42 are not here mentioned, because they were not to be put on at his consecration, but afterwards in the execution of his office.

Poole: Lev 8:9

This here added, either because Nadab and Abihu had been led to their error by drinking too much, which might easily fall out when they were feasting and full of joy for their entrance into so honourable and profitable an employment; or at least because others might thereby be drawn to commit the same miscarriages, which they might now commit from other causes. Drunkenness is so odious a sin in itself, especially a minister, and most of all in the time of his administration of sacred things, that God saw fit to prevent all occasions of it. And hence the devil, who is God’ s ape in his prescriptions for his worship, required this abstinence from his priests in their idolatrous service.

Poole: Lev 8:11

Seven times to signify the singular use and holiness of it, which it was not only to have in itself, but also to communicate to all the sacrifices laid upon it. The laver, where the priests washed themselves, and the sacrifices, and vessels or instruments of the holy ministration. See Lev 6:28 .

Poole: Lev 8:12

He poured of the anointing oil in a plentiful manner, as appears from Psa 133:2 , whereas other persons and things were only anointed or sprinkled with it.

Poole: Lev 8:14

There were indeed seven bullocks to be offered at his consecration, one every day, Exo 29:35,36 ; but here he mentions only one, either by a common enallage of number, or because he here describes only the work of the first day, and leaves the rest to be gathered from it; of which see Lev 8:33 .

Poole: Lev 8:17

In the offerings for the people the hide was not burnt, but given to the priest.

Poole: Lev 8:19

He killed it either Moses, as in the following clause, the pronoun being put for the noun; or some other person by Moses’ s appointment; which may be the reason why he is not named here, as he is to the sprinkling of the blood, which was an action more proper to the priest, and more essential to the sacrifice, as the learned have observed.

Poole: Lev 8:23

The lowest and softest part of the ear is called the tip or lap of the ear. See Exo 29:20 .

Haydock: Lev 8:2

Bread. This basket stood near the altar of holocausts, in the court. Most part of this chapter has been already explained, Exodus xxix.

Haydock: Lev 8:7

Garment, subucula, which is styled a strait tunic, Exodus xxviii. This was girded close, while the upper garment ( mail ) was fastened by the ephod, contrary to what Josephus and others have asserted. (Calmet) ---

Truth. When the ephod and rational were joined together, God gave his oracles, 1 Kings xxiii. 9. No woman could wear the ornaments, which were made by divine wisdom. (St. Cyril, in Lev. xiii. 6.) (Worthington)

Haydock: Lev 8:9

Sanctification. Having these words engraven on it, Holiness to the Lord.

Haydock: Lev 8:12

Head. To shew that he was the fountain of the priesthood, and that power was derived from him.

Haydock: Lev 8:13

Linen. Aquila translates "inward." It was next to the skin. ---

Mitres, caps, Exodus xxviii. 4. These were the garments of priests. Those of the Levites are not particularized. About six years before the destruction of the temple by Titus, the Levites obtained of Agrippa leave to wear the linen tunic, which was deemed a great innovation, seldom left unpunished. (Josephus, Antiquities xx. 8.)

Haydock: Lev 8:14

Calf. This ceremony was repeated for seven days, ver. 33. (Calmet) ---

At the same time, Moses consecrated the altars and all the furniture of the tabernacle, ver. 10.

Haydock: Lev 8:23

Foot. The whole person was thus sensibly consecrated to God's service. (Haydock) ---

The pagan high priest, among the Romans, was adorned in silk and ribbands, with a crown of gold. Being conducted under ground, the blood of an ox, which had been sacrificed, came upon his head, ears, and other parts of his body, through little holes, made in a board; and thus besmeared, he was recognized by the people. (Prudent. hym. S. Romani, Saumaise. &c.)

Gill: Lev 8:1

And the Lord spake unto Moses,.... The following section or paragraph, relating to the consecration of Aaron and his sons, was delivered, according to Jarchi, seven days before the setting up of the tabernacle; but to me it seems to have been delivered after the setting it up, since it was out of the tabernacle that the Lord said all those things recorded in the preceding chapters; and after he had given out the laws concerning sacrifices, then he renewed the order for the consecration of Aaron and his sons, that they might offer them:

saying; as follows.

Gill: Lev 8:2

Take Aaron, and his sons with him,.... That is, order them to come, or send a message to them, that they appear at such a time at the door of the tabernacle of the congregation, where the ceremony of consecration was to be performed, and was performed, Lev 8:3 which is observed and recorded by Moses, to show that he had a divine warrant for what he did, and that it was not from favour and affection to his brother, and because of the relation he and his family stood in to him, that he invested him and them with the priestly office, but it was by a command from the Lord; nor did Aaron take this honour to himself, but was called of God to it, Heb 5:4,

and the garments; the garments for the priesthood, ordered and described, and now made, see Exo 28:1.

and the anointing oil; which also was ordered to be made, and now was made, Exo 30:23.

and a bullock for the sin offering, and two rams, and a basket of unleavened bread; which were all to be used at the consecration with the anointing oil Aaron was to be anointed, and also the tabernacle and the altar; and the bullock was to be a sin offering, and one of the rams a burnt offering for Aaron, and his sons, and the other ram was the ram of consecration of them; and out of the basket of unleavened bread one cake of each sort was to be taken, and waved with other things, and burnt, which finished the consecration; but with it was no oath, as in the consecration of the antitypical high priest Christ Jesus, which difference is observed by the apostle, Heb 7:21 see Exo 29:1.

Gill: Lev 8:3

And gather thou all the congregation together,.... That is, the heads of the tribes and the elders of the people, as Aben Ezra interprets it; for the whole body of the people, and every individual of them, could not be got together:

unto the door of the tabernacle of the congregation; taking this for the whole court itself, as it sometimes is; though no doubt on this occasion as great a number was convened as well could be admitted into the court, or about it, to be spectators and witnesses of the solemn investiture of Aaron and his sons with the priestly office.

Gill: Lev 8:4

And Moses did as the Lord commanded him,.... He convened Aaron and his sons, and the heads of the people, at the door of the tabernacle, and came himself, and brought with him the garments, the oil, and sacrifices, even everything necessary for the consecration:

and the assembly was gathered together unto the door of the tabernacle of the congregation; and this was, according to the Targum of Jonathan, on the twenty third day of the month Adar or February; but it rather seems to be later, some time in the beginning of Nisan or March, and before the passover began, see Num 9:1.

Gill: Lev 8:5

And Moses said unto the congregation,.... Having convened them, he opened to them the reason of their being called together, which was not done of himself, but by divine direction:

this is the thing which the Lord commanded to be done; namely, what follows, concerning the consecration of Aaron and his sons to be priests, and the investiture of them with that office, attended with various rites and ceremonies to be performed, of which they were to be witnesses.

Gill: Lev 8:6

And Moses brought Aaron and his sons,.... To the laver which was in the court of the tabernacle

and washed them with water; to show that they should be clean that bear the vessels of the Lord, and offer the sacrifices of the people; all that are in public office in the house of God ought to have both clean hands and a pure heart, to hold the mystery of the faith in a pure conscience, and to be of a pure and holy conversation; and indeed all that are made kings and priests to God, as all the saints are, they are washed from their sins in the blood of Jesus, Rev 1:5.

Gill: Lev 8:7

And he put upon him the coat,.... The embroidered coat of fine linen, which was next to his flesh; Exo 28:39 and all the garments were put on just in the order they are here declared; no mention is made indeed of the linen breeches, since it is highly probable these were put on by Aaron himself in some apartment in the tabernacle, or before came thither; it not being so decent to put on, or have these put on, in the sight of the whole congregation:

and girded him with the girdle; the girdle of needlework with which the linen coat was girt to him, and was distinct from the curious girdle of the ephod after mentioned, Exo 28:39.

and clothed him with the robe: the robe of the ephod, which had at the hem of it golden bells and pomegranates, Exo 28:31.

and put the ephod upon him; made of gold, blue, purple, scarlet, and fine twined linen, which had two shoulder pieces, and on them two onyx stones, on which were engraved the names of the twelve tribes, Exo 28:6.

and he girded him with the curious girdle of the ephod, and bound it unto him therewith; which was made of the same with the ephod, and by which it was girt close unto him; of the mystical meaning of these garments. See Gill on Exo 28:39, Exo 28:31, Exo 28:32, Exo 28:33, Exo 28:34, Exo 28:35, Exo 28:6, Exo 28:7, Exo 28:8, Exo 28:9, Exo 28:10, Exo 28:11, Exo 28:12.

Gill: Lev 8:8

And he put the breastplate upon him,.... Which was made of the same materials with the ephod, and was put upon it, and fastened to it:

also he put in the breastplate the Urim and Thummim: that is, Moses did it, as all the rest; for there is no reason to be given why this should be appropriated to God as a divine work, distinct from the rest; and these seem to be the twelve precious stones set in the breastplate, whose names are given, Exo 27:17 and if they are not intended, no account is here given of them; but since in Exo 29:8 an account is given of the stones, and of the setting of them in the breastplate, and no mention is made of the Urim and Thummim, and here notice is taken of them, but nothing said of the stones; it seems pretty plain they must be the same; See Gill on Exo 28:30.

Gill: Lev 8:9

And he put the mitre upon his head,.... Which was made of fine linen, and was a wrap of that of a considerable length about his head, Exo 28:39.

also upon the mitre, even upon his forefront, did he put the golden plate; which was put upon the forehead of the high priest, reaching from ear to ear, and was fastened to the mitre with a blue lace, and had on it this inscription, "holiness to the Lord": Exo 28:36 and is here therefore called

the holy crown: denoting both the sanctity and the dignity of the high priest, and typical of Christ, who is holiness itself, and to his people, and is now crowned with glory and honour, being a priest upon the throne: hence the Jews ^u speak of the crown of the law, and of the crown of the kingdom, and of the crown of the priesthood: and this, as all the rest, was done

as the Lord commanded Moses; all these were made according to the divine order, and were put on in the manner and form he directed him; of the mystery of the mitre and the crown; see Gill on Exo 28:39, Exo 28:36, Exo 28:37.

Gill: Lev 8:10

And Moses took the anointing oil,.... Which Bezaleel had made, according to the directions which Moses had given him, and he had received from the Lord: this Moses brought with him to the door of the tabernacle, as he was ordered, Lev 8:2 and now he took it and made use of it as follows:

and anointed the tabernacle and all that was therein; the altar of incense, the candlestick, and table of shewbread:

and sanctified them; separated and devoted them to sacred use and service.

Gill: Lev 8:11

And he sprinkled thereof upon the altar seven times,.... The altar of burnt offering; the order for anointing it is given in Exo 30:28 but in that no directions are given for the manner of doing it by sprinkling, nor the number of times it was to be sprinkled: hence Jarchi confesses his ignorance, and says,"I know not how it was ordered about these sprinklings;''but no doubt Moses was instructed of God in what manner to anoint it, and how often; and the number seven may denote the perfect unction of it, and made it a fitter type of Christ, who received the unction of the Spirit without measure:

and anointed the altar, and all its vessels; pans, shovels, basins, flesh hooks, and fire pans:

both the laver and his foot; which was for the priests to wash at; and very probably this was done before Moses brought Aaron and his sons thither and washed them, Lev 8:6 since it seems most proper that it should be consecrated before used, as it follows:

to sanctify them; set them apart for sacred use.

Gill: Lev 8:12

And he poured of the anointing oil upon Aaron's head,.... Which ran down to his beard, and to the collar of his coat, the robe of the ephod, but not to the skirts of his garments, as we wrongly render it, Psa 133:2. Jarchi says it was first poured on his head, and after that he put it between his eyebrows, and drew it with his finger here and there, or from one eyebrow to another: Maimonides ^w gives a like account, with some addition; he says, the oil was poured on his head, and he was anointed between the eyebrows, in the form of the Greek letter χ, "chi": a greater profusion of oil was used in the anointing of Aaron than of the tabernacle, altar, and laver, and their vessels, he being so eminent a type of Christ, our high priest, anointed with the oil of gladness above his fellows:

and anointed him to sanctify him; to signify that he was set apart and devoted to the sacred office of the priesthood. The Targum of Jonathan observes, that this anointing was after he had clothed him; though some have thought it was done before the mitre and holy crown were put on: but if they were put on to complete the investiture, they might be taken off while the ceremony of anointing was performed.

Gill: Lev 8:13

And Moses brought Aaron's sons,.... His four sons, Nadab and Abihu, Eleazar and Ithamar, to the door of the tabernacle of the congregation; he ordered and directed them to come there, or sent proper persons to fetch them, or from one part of the court, where they were, he might accompany them thither:

and put coats upon them, and girded them with girdles: which were made of fine linen, Exo 39:27 and the coats being made long to reach down to the ankles, needed girdles, especially when in service, that they might perform it more expeditiously:

and put bonnets on them; which were made of fine linen also, and differed from the mitre of the high priest only in the manner of rolling up the linen:

as the Lord commanded Moses; as all the above things were made, so they were all put on, according to the directions Moses received of the Lord, who was faithful in his house, with respect to everything he enjoined him, Heb 3:2.

Gill: Lev 8:14

And he brought the bullock for the sin offering,.... To the tabernacle, into the court of it, to the altar of burnt offering there; that is, he caused it to be brought thither as he was ordered, Exo 29:10.

and Aaron and his sons laid their hands upon the head of the bullock for the sin offering; their right hands, according to the Targum of Jonathan, which is not improbable, thereby as it were transferring their sins to it, and confessing them over it; acknowledging their guilt, and that they deserved to die, as that creature would, which was to be a vicarious sacrifice for sin, and whose blood was to purify and sanctify the altar, at which they, sinful men, were to serve.

Gill: Lev 8:15

And he slew it,.... Not Aaron, nor any of his sons, who as yet were not fully consecrated and installed into their office, but Moses, as follows:

and Moses took the blood; which was received into a basin when the bullock was slain:

and put it upon the horns of the altar round about with his finger; upon the four horns of the altar, which were at the four corners of it, and dipping his finger into the blood, he besmeared the horns with it, and drew it about with his finger here and there; and so is said to be done round about the altar, as these horns were:

and purified the altar; or cleansed it; not from moral guilt and pollution, which it was incapable of, but from all ceremonial pollution it might be supposed to have:

and poured the blood at the bottom of the altar; the rest of the blood he did not use about the horns:

and sanctified it; separated it from common to sacred use:

to make reconciliation upon it; that it might be fit to have sacrifices offered on it to make atonement and reconciliation for sins; for which reason it was necessary it should itself be pure and holy, in such sense it was capable of being so.

Gill: Lev 8:16

And he took all the fat that was upon the inwards,.... Called the "omentum":

and the caul above the liver; the lobe upon the liver, as the Septuagint; or "the caul" and "the liver", so says Jarchi; the liver separately, for he took a little of the liver with it, the caul:

and the two kidneys, and their fat, and Moses burned it upon the altar: the fat of these several parts, which has been often observed was done; and in imitation of which, the same has been done by the Persians and their Magi, as related by Strabo ^x and others ^y; and by the Romans, to which Persius ^z refers; and these several parts are generally covered with fat in fat creatures, and especially sheep, as Aristotle ^a observes.

Gill: Lev 8:17

But the bullock and his hide, his flesh, and his dung, he burnt with fire without the camp,.... Aben Ezra observes, that some say that he did this himself; and others, that it was done by orders, that is, he ordered others to do it, which seems probable enough:

as the Lord commanded Moses; Exo 29:14.

Gill: Lev 8:18

And he brought the ram for the burnt offering,.... One of the two he was ordered to take, Lev 8:2.

and Aaron and his sons laid their hands on the head of the ram; as they had done before on the head of the bullock, see Lev 8:14 their right hands, as the Targum of Jonathan, and that at the same time; not first Aaron and then his sons, as a famous grammarian, Aben Ezra makes mention of, thought; but, as he himself says, they laid them on together.

Gill: Lev 8:19

And he killed it,.... That is, Moses killed the ram, as the Septuagint version expresses it:

and Moses sprinkled the blood upon the altar round about; as he did the blood of the bullock, Lev 8:15.

Gill: Lev 8:20

And he cut the ram into pieces,.... Cut off its head and quartered it:

and Moses burnt the head, and the pieces, and the fat; even all of it, as the following verse shows.

Gill: Lev 8:21

And he washed the inwards and the legs in water,.... The one being taken out, the other cut off:

and Moses burnt the whole ram upon the altar: it was a burnt sacrifice for a sweet savour, and an offering made by fire unto the Lord; as the Lord commanded Moses; see Exo 29:18.

Gill: Lev 8:22-25

And he brought the other ram, the ram of consecration,.... Or "filling" ^b, or "fulnesses"; because, as Jarchi says, these filled and perfected the priests in their priesthood; this was the finishing and consummation of their consecration: what is said in this and the three following verses Lev 8:23 is the same as is ordered, Exo 29:19 and needs no further explanation; See Gill on Exo 29:19, Exo 29:20, Exo 29:21, Exo 29:22.

Gill: Lev 8:26

And out of the basket of unleavened bread,.... Moses was ordered to take, Lev 8:2,

that was before the Lord; being brought to the tabernacle, where now the Lord had taken up his residence:

he took one unleavened cake; which had no oil in it or upon it:

and a cake of oiled bread; which was mixed and tempered with oil:

and one wafer; which was anointed with oil:

and put them upon the fat, and upon the right shoulder; of the ram of consecration, which he took from it, and laid the cakes uppermost upon them.

Commentary -- Verse Notes / Footnotes

NET Notes: Lev 8:1

¹ sn Lev 8 is the fulfillment account of the ordination legislation recorded in Exod 29, and is directly connected to the command to ordain the tabernacle and priesthood in Exod 40:1-16 as well as the partial record of its fulfillment in Exod 40:17-38.

NET Notes: Lev 8:3

¹ sn For “tent of meeting” see the note on Lev 1:1 above.

NET Notes: Lev 8:7

¹ sn Here Moses actually clothes Aaron (cf. v. 13 below for Aaron’s sons). Regarding the various articles of clothing see J. E. Hartley, Leviticus (WBC), 111-12 and esp. J. Milgrom, Leviticus (AB), 1:501-13.

² sn The term “tunic” refers to a shirt-like garment worn next to the skin and, therefore, put on first (cf. Exod 28:4, 39-40; 29:5, 8; 39:27). Traditionally this has been translated “coat” (so KJV, ASV), but that English word designates an outer garment.

³ tn Heb “on him”; the referent (Aaron) has been specified in the translation for clarity.

⁴ tn Heb “girded him with the sash” (so NASB); NCV “tied the cloth belt around him.”

sn The sash fastened the tunic around the waist (Exod 28:4, 39; 29:9; 39:29).

⁵ sn The robe was a long shirt-like over-garment that reached down below the knees. Its hem was embroidered with pomegranates and golden bells around the bottom (Exod 28:4, 31-35; 29:5; 39:22-26).

⁶ sn The ephod was an apron like garment suspended from shoulder straps. It draped over the robe and extended from the chest down to the thighs (Exod 28:4, 6-14, 25-28; 29:5; 39:2-7).

⁷ tn Heb “girded him with.”

⁸ sn The decorated band of the ephod served as a sort of belt around Aaron’s body that would hold the ephod closely to him rather than allowing it to hang loosely across his front (Exod 28:8, 27; 29:5; 39:5, 20).

NET Notes: Lev 8:8

¹ sn The breastpiece was made of the same material as the ephod and was attached to it by means of gold rings and chains on its four corners (Exod 28:15-30; 29:5; 39:8-21). It had twelve stones attached to it (representing the twelve tribes of Israel), and a pocket in which the Urim and Thummim were kept (see following).

² sn The Urim and Thummim were two small objects used in the casting of lots to discern the will of God (see Exod 28:30; Num 27:21; Deut 33:8; 1 Sam 14:41 in the LXX and 28:6; Ezra 2:63 and Neh 7:65). It appears that by casting them one could obtain a yes or no answer, or no answer at all (1 Sam 28:6; J. E. Hartley, Leviticus [WBC], 111-12). See the extensive discussion in J. Milgrom, Leviticus (AB), 1:507-11.

NET Notes: Lev 8:9

¹ tn Although usually thought to be a “turban” (and so translated by the majority of English versions) this object might be only a “turban-like headband” wound around the forehead area (HALOT 624 s.v. מִצְנֶפֶת).

sn The turban consisted of wound-up linen (cf. Exod 28:4, 37, 39; 29:6; 39:31; Lev 16:4).

² sn The gold plate was attached as a holy diadem to the front of the turban by means of a blue cord, and had written on it “Holy to the Lord” (Exod 28:36-37; 39:30-31). This was a particularly important article of high priestly clothing in that it served as the main emblem indicating Aaron’s acceptable representation of Israel before the Lord (Exod 28:38).

NET Notes: Lev 8:10

¹ sn The expression “and consecrated it” refers to the effect of the anointing earlier in the verse (cf. “to consecrate them/him” in vv. 11 and 12). “To consecrate” means “to make holy” or “make sacred”; i.e., put something into the category of holy/sacred as opposed to common/profane (see Lev 10:10 below). Thus, the person or thing consecrated is put into the realm of God’s holy things.

NET Notes: Lev 8:13

¹ tc The MT has here “sash” (singular), but the context is clearly plural and Smr has it in the plural.

tn Heb “girded them with sashes” (so NAB, NASB); NRSV “fastened sashes around them.”

² tn Heb “wrapped headdresses to them”; cf. KJV “bonnets”; NASB, TEV “caps”; NIV, NCV “headbands”; NAB, NLT “turbans.”

sn Notice that the priestly garments of Aaron’s sons are quite limited compared to those of Aaron himself, the high priest (cf. vv. 7-9 above). The terms for “tunic” and “sash” are the same but not the headgear (cf. Exod 28:40; 29:8-9; 39:27-29).

NET Notes: Lev 8:14

¹ sn See Lev 4:3-12 above for the sin offering of the priests. In this case, however, the blood manipulation is different because Moses, not Aaron (and his sons), is functioning as the priest. On the one hand, Aaron and his sons are, in a sense, treated as if they were commoners so that the blood manipulation took place at the burnt offering altar in the court of the tabernacle (see v. 15 below), not at the incense altar inside the tabernacle tent itself (contrast Lev 4:5-7 and compare 4:30). On the other hand, since it was a sin offering for the priests, therefore, the priests themselves could not eat its flesh (Lev 4:11-12; 6:30 [23 HT]), which was the normal priestly practice for sin offerings of commoners (Lev 6:26[19], 29[22]).

NET Notes: Lev 8:15

¹ sn Contrary to some English versions (e.g., NAB, NASB, NIV, NLT), Aaron (not Moses) most likely slaughtered the bull, possibly with the help of his sons, although the verb is singular, not plural. Moses then performed the ritual procedures that involved direct contact with the altar. Compare the pattern in Lev 1:5-9, where the offerer does the slaughtering and the priests perform the procedures that involve direct contact with the altar. In Lev 8 Moses is functioning as the priest in order to consecrate the priesthood. The explicit reintroduction of the name of Moses as the subject of the next verb seems to reinforce this understanding of the passage (cf. also vv. 19 and 23 below).

² tn The verb is the Piel of חָטָא (khata’, “to sin”) and means “to de-sin” the altar. This verse is important for confirming the main purpose of the sin offering, which was to decontaminate the tabernacle and its furniture from any impurities. See the note on Lev 4:3.

³ tn Similar to v. 10 above, “and consecrated it” refers to the effect of the blood manipulation earlier in the verse. The goal here was to consecrate the altar in order that it might become a place on which it would be appropriate “to make atonement” before the Lord.

NET Notes: Lev 8:16

¹ tn Again, Aaron probably performed the slaughter and collected the fat parts (v. 16a), but Moses presented it all on the altar (v. 16b; cf. the note on v. 15 above).

² sn See Lev 3:3-4 for the terminology of fat and kidneys here.

³ tn Heb “toward the altar” (see the note on Lev 1:9).

NET Notes: Lev 8:17

¹ tn Heb “he burned with fire,” an expression which is sometimes redundant in English, but here means “burned up,” “burned up entirely.”

² sn See Lev 4:11-12, 21; 6:30 [23 HT].

NET Notes: Lev 8:19

¹ tn Aaron probably did the slaughtering (cf. the notes on Lev 8:15-16 above).

NET Notes: Lev 8:20

¹ tn Again, Aaron probably cut the ram up into parts (v. 20a), but Moses presented them on the altar (v. 20b; cf. the note on v. 15 above).

² tn Heb “cut it into its parts.” One could translate here, “quartered it” (J. Milgrom, Leviticus [AB], 1:133; cf. Lev 1:6, 12 above).

NET Notes: Lev 8:21

¹ tn Again, Aaron probably did the washing (v. 21a), but Moses presented the portions on the altar (v. 21b; cf. the note on v. 15 above).

² tn See Lev 1:9, 13.

NET Notes: Lev 8:22

¹ tn For “ordination offering” see Lev 7:37

NET Notes: Lev 8:23

¹ tn Again, Aaron probably did the slaughtering (cf. the notes on Lev 8:15-16 above).

² tn Heb “on the lobe of the ear of Aaron, the right one.”

³ tn The term for “big toe” (בֹּהֶן, bohen) is the same as that for “thumb.” It refers to the larger appendage on either the hand or the foot.

NET Notes: Lev 8:25

¹ tn See Lev 3:9.

² tn See Lev 8:16.

³ tn See Lev 7:32-34.

NET Notes: Lev 8:26

¹ tn See Lev 2:4.

Geneva Bible: Lev 8:9

And he put the mitre upon his head; also upon the mitre, [even] upon his forefront, did he put the golden plate, the ^{( a )} holy crown; as the LORD commanded Moses.

^{( a )} So called, because this superscription, "holiness to the Lord" was graven in it.

Geneva Bible: Lev 8:10

And Moses took the anointing oil, and anointed the ^{( b )} tabernacle and all that [was] therein, and sanctified them.

^{( b )} That is, the holiest of holies, the sanctuary and the court.

Geneva Bible: Lev 8:15

And he slew [it]; and Moses took the blood, and put [it] upon the horns of the ^{( c )} altar round about with his finger, and purified the altar, and poured the blood at the bottom of the altar, and sanctified ^{( d )} it, to make reconciliation upon it.

^{( c )} Of the burnt offering.

^{( d )} To offer for the sins of the people.

Geneva Bible: Lev 8:17

But the bullock, and his ^{( e )} hide, his flesh, and his dung, he burnt with fire without the camp; as the LORD commanded Moses.

^{( e )} In other burnt offerings, which are not of consecration, or offering for himself, the priest has the skin, (Lev 7:8).

Geneva Bible: Lev 8:23

And he ^{( f )} slew [it]; and Moses took of the blood of it, and put [it] upon the tip of Aaron's right ear, and upon the thumb of his right hand, and upon the great toe of his right foot.

^{( f )} Moses did this because the priests were not yet established in their office.

Commentary -- Verse Range Notes

TSK Synopsis: Lev 8:1-36

1 Moses consecrates Aaron and his sons.

14 Their sin offering.

18 Their burnt offering.

22 The ram of consecration.

31 The place and time of their consecration.

MHCC: Lev 8:1-13

The consecration of Aaron and his sons had been delayed until the tabernacle had been prepared, and the laws of the sacrifices given. Aaron and his sons were washed with water, to signify that they ought to purify themselves from all sinful dispositions, and ever after to keep themselves pure. Christ washes those from their sins in his own blood whom he makes kings and priests to our God, Rev 1:5, Rev 1:6; and those that draw near to God must be washed in pure water, Heb 10:22. The anointing of Aaron was to typify the anointing of Christ with the Spirit, which was not given by measure to him. All believers have received the anointing.

MHCC: Lev 8:14-36

In these types we see our great High Priest, even Christ Jesus, solemnly appointed, anointed, and invested with his sacred office, by his own blood, and the influences of his Holy Spirit. He sanctifies the ordinances of religion, to the benefit of his people and the honour of God the Father; who for his sake accepts our worship, though it is polluted with sin. We may also rejoice, that he is a merciful and faithful High Priest, full of compassion to the feeble-minded and tempest-tossed soul. All true Christians are consecrated to be spiritual priests. We should seriously ask ourselves, whether in our daily walk we study to maintain this character? and abound in spiritual sacrifices, acceptable to God through Christ? If so, still there is no cause for boasting. Let us not despise our fellow-sinners; but remembering what we have done, and how we are saved, let us seek and pray for their salvation.

Matthew Henry: Lev 8:1-13

God had given Moses orders to consecrate Aaron and his sons to the priests' office, when he was with him the first time upon mount Sinai, Ex. 28 and Exo 29:1, where we have also the particular instructions he had how to do it. Now here we have,

I. The orders repeated. What was there commanded to be done is here commanded to be done now, Lev 8:2, Lev 8:3. The tabernacle was newly set up, which, without the priests, would be as a candlestick without a candle; the law concerning sacrifices was newly given, but could not be observed without priests; for, though Aaron and his sons had been nominated to the office, they could not officiate, till they were consecrated, which yet must not be done till the place of their ministration was prepared, and the ordinances were instituted, that they might apply themselves to work as soon as ever they were consecrated, and might know that they were ordained, not only to the honour and profit, but to the business of the priesthood. Aaron and his sons were near relations to Moses, and therefore he would not consecrate them till he had further orders, lest he should seem too forward to bring honour into his family.

II. The congregation called together, at the door, that is, in the court of the tabernacle, Lev 8:4. The elders and principal men of the congregation, who represented the body of the people, were summoned to attend; for the court would hold but a few of the many thousands of Israel. It was done thus publicly, 1. Because it was a solemn transaction between God and Israel; the priests were to be ordained for men in things pertaining to God, for the maintaining of a settled correspondence, and the negotiating of all affairs between the people and God; and therefore it was fit that both sides should appear, to own the appointment, at the door of the tabernacle of meeting. 2. The spectators of the solemnity could not but be possessed, by the sight of it, with a great veneration for the priests and their office, which was necessary among a people so wretchedly prone as these were to envy and discontent. It was strange that any of those who were witnesses of what was here done should afterwards say, as some of them did, You take too much upon you, you sons of Levi; but what would they have said if it had been done clandestinely? Note, It is very fit, and of good use, that ministers should be ordained publicly, plebe praesente - in the presence of the common people, according to the usage of the primitive church.

III. The commission read, Lev 8:5. Moses, who was God's representative in this solemnity, produced his orders before the congregation: This is the thing which the Lord commanded to be done. Though God had crowned him king in Jeshurun, when he made his face to shine in the sight of all Israel, yet he did not institute or appoint any thing in God's worship but what God himself had commanded. The priesthood he delivered to them was that which he had received from the Lord. Note, All that minister about holy things must have an eye to God's command as their rule and warrant; for it is only in the observance of this that they can expect to be owned and accepted of God. Thus we must be able to say, in all acts of religious worship, This is the thing which the Lord commanded to be done.

IV. The ceremony performed according to the divine ritual. 1. Aaron and his sons were washed with water (Lev 8:6), to signify that they ought now to purify themselves from all sinful dispositions and inclinations, and ever after to keep themselves pure. Christ washes those from their sins in his own blood whom he makes to our God kings and priests (Rev 1:5, Rev 1:6); and those that draw near to God must be washed in pure water, Heb 10:22. Though they were ever so clean before and no filth was to be seen upon them, yet they must be washed, to signify their purification from sin, with which their souls were polluted, how clean soever their bodies were. 2. They were clothed with the holy garments, Aaron with his (Lev 8:7-9), which typified the dignity of Christ our great high priest, and his sons with theirs (Lev 8:13), which typified the decency of Christians, who are spiritual priests. Christ wears the breast-plate of judgment and the holy crown; for the church's high priest is her prophet and king. All believers are clothed with the robe of righteousness, and girt with the girdle of truth, resolution, and close application; and their heads are bound, as the word here is, with the bonnet or diadem of beauty, the beauty of holiness. 3. The high priest was anointed, and, it should seem, the holy things were anointed at the same time; some think that they were anointed before, but that the anointing of them is mentioned here because Aaron was anointed with the same oil with which they were anointed; but the manner of relating it here makes it more than probable that it was done at the same time, and that the seven days employed in consecrating the altar were coincident with the seven days of the priests' consecration. The tabernacle, and all its utensils, had some of the anointing oil put upon them with Moses's finger (Lev 8:10), so had the altar (Lev 8:11); these were to sanctify the gold and the gift (Mat 23:17-19), and therefore must themselves be thus sanctified; but he poured it out more plentifully upon the head of Aaron (Lev 8:12), so that it ran down to the skirts of his garments, because his unction was to typify the anointing of Christ with the Spirit, which was not given by measure to him. Yet all believers also have received the anointing, which puts an indelible character upon them, 1Jo 2:27.

Matthew Henry: Lev 8:14-30

The covenant of priesthood must be made by sacrifice, as well as other covenants, Psa 50:5. And thus Christ was consecrated by the sacrifice of himself, once for all. Sacrifices of each kind must be offered for the priests, that they might with the more tenderness and concern offer the gifts and sacrifices of the people, with compassion on the ignorant, and on those that were out of the way, not insulting over those for whom sacrifices were offered, remembering that they themselves had had sacrifices offered for them, being compassed with infirmity. 1. A bullock, the largest sacrifice, was offered for a sin-offering (Lev 8:14), that hereby atonement might be made, and they might not bring any of the guilt of the sins of their former state into the new character they were now to put on. When Isaiah was sent to be a prophet, he was told to his comfort, Thy iniquity is taken away, Isa 6:7. Ministers, that are to declare the remission of sins to others, should give diligence to get it made sure to themselves in the first place that their own sins are pardoned. Those to whom is committed the ministry of reconciliation must first be reconciled to God themselves, that they may deal for the souls of others as for their own. 2. A ram was offered for a burnt-offering, Lev 8:18-21. By this they gave to God the glory of this great honour which was now put upon them, and returned him praise for it, as Paul thanked Christ Jesus for putting him into the ministry, 1Ti 1:12. They also signified the devoting of themselves and all their services to the honour of God. 3. Another ram, called the ram of consecration, was offered for a peace-offering, Lev 8:22, etc. The blood of it was part put on the priests, on their ears, thumbs, and toes, and part sprinkled upon the altar; and thus he did (as it were) marry them to the altar, upon which they must all their days give attendance. All the ceremonies about this offering, as those before, were appointed by the express command of God; and, if we compare this chapter with Ex. 29, we shall find that the performance of the solemnity exactly agrees with the precept there, and in nothing varies. Here, therefore, as in the account we had of the tabernacle and its vessels, it is again and again repeated, As the Lord commanded Moses. And thus Christ, when he sanctified himself with his own blood, had an eye to his Father's will in it. As the Father gave me commandment so I do, Joh 14:31; Joh 10:18; Joh 6:38.

Keil-Delitzsch: Lev 8:1-5

Consecration of the Priests and the Sanctuary (cf. Ex 29:1-37). - The consecration of Aaron and his sons as priests was carried out by Moses according to the instructions in Ex 29:1-36; Exo 40:12-15; and the anointing of the tabernacle, with the altar and its furniture, as prescribed in Exo 29:37; Exo 30:26-29, and Exo 40:9-11, was connected with it (Lev 8:10, Lev 8:11).

Lev 8:1-4

Lev 8:1-5 contain an account of the preparations for this holy act, the performance of which was enjoined upon Moses by Jehovah after the publication of the laws of sacrifice (Lev 8:1). Moses brought the persons to be consecrated, the official costume that had been made for them (Ex 28), the anointing oil (Exo 30:23.), and the requisite sacrificial offerings (Exo 29:1-3), to the door of the tabernacle (i.e., into the court, near the altar of burnt-offering), and then gathered "the whole congregation"- that is to say, the nation in the persons of its elders-there also (see my Archäeologie ii. p. 221). The definite article before the objects enumerated in Lev 8:2 may be explained on the ground that they had all been previously and more minutely described. The " basket of the unleavened "contained, according to Exo 29:2-3, (1) unleavened bread, which is called חלּה in Lev 8:26, i.e., round flat bread-cakes, and לחם כּכּר (loaf of bread) in Exo 29:23, and was baked for the purpose of the consecration (see at Lev 8:31, Lev 8:32); (2) unleavened oil-cakes; and (3) unleavened flat cakes covered with oil (see at Lev 2:4 and Lev 7:12).

Lev 8:5

When the congregation was assembled, Moses said, "This is the word which Jehovah commanded you to do." His meaning was, the substance or essential part of the instructions in Exo 28:1 and 29:1-37, which he had published to the assembled congregation before the commencement of the act of consecration, and which are not repeated here as being already known from those chapters. The congregation had been summoned to perform this act, because Aaron and his sons were to be consecrated as priests for them, as standing mediators between them and the Lord.

Keil-Delitzsch: Lev 8:6-13

After this the act of consecration commenced. It consisted of two parts: first, the consecration of the persons themselves to the office of the priesthood, by washing, clothing, and anointing (Lev 8:6-13); and secondly, the sacrificial rites, by which the persons appointed to the priestly office were inducted into the functions and prerogatives of priests (vv. 16-36).

Lev 8:6-13

The washing, clothing, and anointing . - Lev 8:6. " Moses brought Aaron and his sons, and washed them with water; "i.e., directed them to wash themselves, no doubt all over, and not merely their hands and feet. This cleansing from bodily uncleanness was a symbol of the putting away of the filth of sin; the washing of the body, therefore, was a symbol of spiritual cleansing, without which no one could draw near to God, and least of all those who were to perform the duties of reconciliation.

Lev 8:7-9

Then followed the clothing of Aaron. Moses put upon him the body-coat (Exo 28:39) and girdle (Exo 28:39 and Exo 39:22), then clothes him with the meïl (Exo 28:31-35) and ephod (Exo 28:6-14), and the choshen with the Urim and Thummim (Ex 28:15-30), and put the cap (Exo 28:39) upon his head, with the golden diadem over his forehead (Exo 28:36-38). This investiture, regarded as the putting on of an important official dress, was a symbol of his endowment with the character required for the discharge of the duties of his office, the official costume being the outward sign of installation in the office which he was to fill.

Lev 8:10-13

According to the directions in Exo 30:26-30 (cf. Lev Exo 40:9-11), the anointing was performed first of all upon " the tabernacle and everything in it, "i.e., the ark of the covenant, the altar of incense, the candlestick, and table of shew-bread, and their furniture; and then upon the altar of burnt-offering and its furniture, and upon the laver and its pedestal; and after this, upon Aaron himself, by the pouring of the holy oil upon his head. This was followed by the robing and anointing of Aaron's sons, the former only of which is recorded in Lev 8:13 (according to Exo 28:40), the anointing not being expressly mentioned, although it had not only been commanded, in Exo 28:41 and Exo 40:15, but the performance of it is taken for granted in Lev 7:36; Lev 10:7, and Num 3:3. According to the Jewish tradition, the anointing of Aaron (the high priest) was different from that of the sons of Aaron (the ordinary priests), the oil being poured upon the head of the former, whilst it was merely smeared with the finger upon the forehead in the case of the latter (cf. Relandi Antiqq. ss. ii. 1, 5, and 7, and Selden, de succ. in pontif. ii. 2). There appears to be some foundation for this, as a distinction is assumed between the anointing of the high priest and that of the ordinary priests, not only in the expression, "he poured of the anointing oil upon Aaron's head"(Lev 8:12, cf. Exo 29:7; Psa 133:2), which is applied to Aaron only, but also in Lev 21:10, Lev 21:12; although the further statement of the later Talmudists and Rabbins, that Aaron was also marked upon the forehead with the sign of a Hebrew כ (the initial letter of כהן ), has no support in the law (vid., Selden , ii. 9; Vitringa, observv . ss. ii. c. 15, 9). - On the mode in which the tabernacle and its furniture were anointed, all that is stated is, that the altar of burnt-offering was anointed by being sprinkled seven times with the anointing oil; from which we may safely conclude, that the other portions and vessels of the sanctuary were anointed in the same way, but that the sprinkling was not performed more than once in their case. The reason why the altar was sprinkled seven times with the holy anointing oil, is to be sought for in its signification as the place of worship. The anointing, both of the sacred things and also of the priests, is called קדּשׁ "to sanctify,"in Lev 8:10-12, as well as in Exo 40:9-11 and Exo 40:13; and in Exo 40:10 the following stipulation is added with regard to the altar of burnt-offering: " and it shall be most holy, "- a stipulation which is not extended to the dwelling and its furniture, although those portions of the sanctuary were most holy also, that the altar of burnt-offering, which was the holiest object in the court by virtue of its appointment as the place of expiation, might be specially guarded from being touched by unholy hands (see at Exo 40:16). To impress upon it this highest grade of holiness, it was sprinkled even times with anointing oil; and in the number seven, the covenant number, the seal of the holiness of the covenant of reconciliation, to which it was to be subservient, was impressed upon it. To sanctify is not merely to separate to holy purposes, but to endow or fill with the powers of the sanctifying Spirit of God. Oil was a fitting symbol of the Spirit, or spiritual principle of life, by virtue of its power to sustain and fortify the vital energy; and the anointing oil, which was prepared according to divine instructions, was therefore a symbol of the Spirit of God, as the principle of spiritual life which proceeds from God and fills the natural being of the creature with the powers of divine life. The anointing with oil, therefore, was a symbol of endowment with the Spirit of God (1Sa 10:1, 1Sa 10:6; 1Sa 16:13-14; Isa 61:1) for the duties of the office to which a person was consecrated. The holy vessels also were not only consecrated, through the anointing, for the holy purposes to which they were to be devoted ( Knobel ), but were also furnished in a symbolical sense with powers of the divine Spirit, which were to pass from them to the people who came to the sanctuary. The anointing was not only to sanctify the priests as organs and mediators of the Spirit of God, but the vessels of the sanctuary also, as channels and vessels of the blessings of grace and salvation, which God as the Holy One would bestow upon His people, through the service of His priests, and in the holy vessels appointed by Him. On these grounds the consecration of the holy things was associated with the consecration of the priests. The notion that even vessels, and in fact inanimate things in general, can be endowed with divine and spiritual powers, was very widely spread in antiquity. We meet with it in the anointing of memorial stones (Gen 28:17; Gen 35:14), and it occurs again in the instructions concerning the expiation of the sanctuary on the annual day of atonement (ch. 16). It contains more truth than some modern views of the universe, which refuse to admit that any influence is exerted by the divine Spirit except upon animated beings, and thus leave a hopeless abyss between spirit and matter. According to Exo 29:9, the clothing and anointing of Aaron and his sons were to be " a priesthood to them for a perpetual statute, "i.e., to secure the priesthood to them for all ages; for the same thought is expressed thus in Exo 40:15 : " their anointing shall surely be an everlasting priesthood throughout their generations. "When the Talmudists refer these words to the sons of Aaron or the ordinary priests, to the exclusion of Aaron or the high priest, this is opposed to the distinct context, according to which the sons of Aaron were to be anointed like their father Aaron. The utter want of foundation for the rabbinical assumption, that the anointing of the sons of Aaron, performed by Moses, availed not only for themselves, but for their successors also, and therefore for the priests of every age, is also the more indisputable, because the Talmudists themselves infer from Lev 6:15 (cf. Exo 29:29), where the installation of Aaron's successor in his office is expressly designated an anointing, the necessity for every successor of Aaron in the high-priesthood to be anointed. The meaning of the words in question is no doubt the following: the anointing of Aaron and his sons was to stand as a perpetual statute for the priesthood, and to guarantee it to the sons of Aaron for all time; it being assumed as self-evident, according to Lev 6:15, that as every fresh generation entered upon office, the anointing would be repeated or renewed.

Keil-Delitzsch: Lev 8:14-32

The sacrificial ceremony with which the consecration was concluded, consisted of a threefold sacrifice, the materials for which were not supplied by the persons about to be installed, but were no doubt provided by Moses at the expense of the congregation, for which the priesthood was instituted. Moses officiated as the mediator of the covenant, through whose service Aaron and his sons were to be consecrated as priests of Jehovah, and performed every part of the sacrificial rite-the slaughtering, sprinkling of the blood, and burning of the altar gifts, - just as the priests afterwards did at the public daily and festal sacrifices, the persons to be consecrated simply laying their hands upon the sacrificial animals, to set them apart as their representatives.

Lev 8:14-17

The first sacrifice was a sin-offering, for which a young ox was taken (Exo 29:1), as in the case of the sin-offerings for the high priest and the whole congregation (Lev 4:3, Lev 4:14): the highest kind of sacrificial animal, which corresponded to the position to be occupied by the priests in the Israelitish kingdom of God, as the ἐκλογή of the covenant nation. Moses put some of the blood with his finger upon the horns of the altar of burnt-offering, and poured the rest at the foot of the altar. The far portions (see Lev 3:3-4) he burned upon the altar; but the flesh of the ox, as well as the hide and dung, he burned outside the camp. According to the general rule of the sin-offerings, whose flesh was burnt outside the camp, the blood was brought into the sanctuary itself (Lev 6:23); but here it was only put upon the altar of burnt-offering to make this sin-offering a consecration-sacrifice. Moses was to take the blood to " purify ( יחטּא ) and sanctify the altar, to expiate it ."As the altar had been sanctified immediately before by the anointing with holy oil (Lev 8:11), the object of the cleansing or sanctification of it through the blood of the sacrifice cannot have been to purify it a second time from uncleanness, that still adhered to it, or was inherent in it; but just as the purification or expiation of the vessels or worship generally applied only to the sins of the nation, by which these vessels had been defiled (Lev 16:16, Lev 16:19), so here the purification of the altar with the blood of the sin-offering, upon which the priests had laid their hands, had reference simply to pollutions, with which the priests defiled the altar when officiating at it, through the uncleanness of their sinful nature. As the priests could not be installed in the functions of the priesthood, notwithstanding the holiness communicated to them through the anointing, without a sin-offering to awaken the consciousness in both themselves and the nation that the sinfulness which lay at the root of human nature was not removed by the anointing, but only covered in the presence of the holy God, and that sin still clung to man, and polluted all his doings and designs; so that altar, upon which they were henceforth to offer sacrifices, still required to be purified through the blood of the bullock, that had been slaughtered as a sin-offering for the expiation of their sins, to sanctify it for the service of the priests, i.e., to cover up the sins by which they would defile it when performing their service. For this sanctification the blood of the sin-offering, that had been slaughtered for them, was taken, to indicate the fellowship which was henceforth to exist between them and the altar, and to impress upon them the fact, that the blood, by which they were purified, was also to serve as the means of purifying the altar from the sins attaching to their service. Although none of the blood of this sin-offering was carried into the holy place, because only the anointed priests were to be thereby inducted into the fellowship of the altar, the flesh of the animal could only be burnt outside the camp, because the sacrifice served to purify the priesthood (see Lev 4:11-12). For the rest, the remarks made on Lev 4:4 are also applicable to the symbolical meaning of this sacrifice.

Lev 8:18-21

The sin-offering, through which the priests and the altar had been expiated, and every disturbance of the fellowship existing between the holy God and His servants at the altar, in consequence of the sin of those who were to be consecrated, had been taken away, was followed by a burnt-offering, consisting of a ram, which was offered according to the ordinary ritual of the burnt-offering (Lev 1:3-9), and served to set forth the priests, who had appointed it as their substitute through the laying on of hands, as a living, holy, and well-pleasing sacrifice to the Lord, and to sanctify them to the Lord with all the faculties of both body and soul.

Lev 8:22-30

This was followed by the presentation of a peace-offering, which also consisted of a ram, called " the ram of the filling, "or " of the fill-offering, "from the peculiar ceremony performed with the flesh, by which this sacrifice became a consecration-offering, inducting the persons consecrated into the possession and enjoyment of the privileges of the priesthood. A ram was offered as a peace-offering, by the nation as a whole (Lev 9:4, Lev 9:18), the tribe-princes (Num 7:17.), and a Nazarite (Num 6:14, Num 6:17), who also occupied a higher position in the congregation (Amo 2:11-12); but it was never brought by a private Israelite for a peace-offering. The offering described here differed from the rest of the peace-offerings, first of all, in the ceremony performed with the blood (Lev 8:23 and Lev 8:24, cf. Exo 29:20-21). Before sprinkling the blood upon the altar, Moses put some of it upon the tip of the right ear, upon the right thumb, and upon the great toe of the right foot of Aaron and his sons. Thus he touched the extreme points, which represented the whole, of the ear, hand, and foot on the right, or more important and principal side: the ear , because the priest was always to hearken to the word and commandment of God; the hand , because he was to discharge the priestly functions properly; and the foot , because he was to walk correctly in the sanctuary. Through this manipulation the three organs employed in the priestly service were placed, by means of their tips, en rapport with the sacrificial blood; whilst through the subsequent sprinkling of the blood upon the altar they were introduced symbolically within the sphere of the divine grace, by virtue of the sacrificial blood, which represented the soul as the principle of life, and covered it in the presence of the holiness of God, to be sanctified by that grace to the rendering of willing and righteous service to the Lord. The sanctification was at length completed by Moses' taking some of the anointing oil and some of the blood upon the altar, and sprinkling Aaron and his sons, and also their clothes; that is to say, by his sprinkling the persons themselves, as bearers of the priesthood, and their clothes, as the insignia of the priesthood, with a mixture of holy anointing oil and sacrificial blood taken from the altar (Lev 8:30). The blood taken from the altar shadowed forth the soul as united with God through the medium of the atonement, and filled with powers of grace. The holy anointing oil was a symbol of the Spirit of God. Consequently, through this sprinkling the priests were endowed, both soul and spirit, with the higher powers of the divine life. The sprinkling, however, was performed, not upon the persons alone, but also upon their official dress. For it had reference to the priests, not in their personal or individual relation to the Lord, but in their official position, and with regard to their official work in the congregation of the Lord.

(Note: In the instructions in Exo 29:21 this ceremony is connected with the sprinkling of the blood upon the altar; but here, on the contrary, it is mentioned after the burning of the flesh. Whether because it was not performed till after this, or because it is merely recorded here in a supplementary form, it is difficult to decide. The latter is the more probable, because the blood upon the altar would soon run off; so that if Moses wanted to take any of it off, it could not be long delayed.)

In addition to this, the following appointment is contained in Exo 29:29, Exo 29:30 : "The holy garments of Aaron shall be his sons' after him,"i.e., pass to his successors in the high-priesthood, "to anoint them therein and fill their hands therein. Seven days shall the priest of his sons in his stead put them on ( ילבּשׁם with the suffix - ם as in Gen 19:19), who shall go into the tabernacle to serve in the sanctuary."Accordingly, at Aaron's death his successor Eleazar was dressed in his robes (Num 20:26-28). It by no means follows from this, that a formal priestly consecration was repeated solely in the case of the high priest as the head of the priesthood, and that with the common priests the first anointing by Moses sufficed for all time. We have already observed at p. 545 that this is not involved in Exo 40:15; and the fact that it is only the official costume of the high priest which is expressly said to have passed to his successor, may be explained on the simple ground, that as his dress was only worn when he was discharging certain special functions before Jehovah, it would not be worn out so soon as the dress of the ordinary priests, which was worn in the daily service, and therefore would hardly last long enough to be handed down from father to son.

(Note: It no more follows from the omission of express instructions concerning the repetition of the ceremony in the case of every priest who had to be consecrated, that the future priests were not invested, anointed, and in all respects formally consecrated, than the fact that the anointing is not mentioned in Lev 8:13 proves that the priests were not anointed at all.)

The ceremony performed with the flesh of this sacrifice was also peculiarly significant (Lev 8:25-29). Moses took the fat portions, which were separated from the flesh in the case of the ordinary peace-offerings and burned upon the altar, and the right leg, which was usually assigned to the officiating priest, and then laid by the pieces of flesh (or upon them) another cake of each of the three kinds of pastry, which fell to the portion of the priest in other cases, as a heave-offering for Jehovah, and put all this into the hands of Aaron and his sons, and waved it as a wave-offering for Jehovah, after which he took it from their hands and burned it upon the altar, " as a filling ( מלּאים ) for a savour of satisfaction, as a firing for Jehovah. "These last words, which are attached to the preceding without a conjunction, and, as the הם and הוּא show, form independent clauses (lit., " filling are they...a firing is it for Jehovah "), contain the reason for this unusual proceeding, so that Luther's explanation is quite correct, "for it is a fill-offering,"etc. The ceremony of handing the portions mentioned to Aaron and his sons denoted the filling of their hands with the sacrificial gifts, which they were afterwards to offer to the Lord in the case of the peace-offerings, viz., the fat portions as a firing upon the altar, the right leg along with the bread-cake as a wave-offering, which the Lord then relinquished to them as His own servants. The filling of their hands with these sacrificial gifts, from which the offering received the name of fill-offering, signified on the one hand the communication of the right belonging to the priest to offer the fat portions to the Lord upon the altar, and on the other hand the enfeoffment of the priests with gifts, which they were to receive in future for their service. This symbolical signification of the act in question serves to explain the circumstance, that both the fat portions, which were to be burned upon the altar, and also the right leg with the bread-cakes which formed the priests' share of the peace-offerings, were merely placed in the priests's hands in this instance, and presented symbolically to the Lord by waving, and then burned by Moses upon the altar. For Aaron and his sons were not only to be enfeoffed with what they were to burn unto the Lord, but also with what they would receive for their service. And as even the latter was a prerogative bestowed upon them by the Lord, it was right that at their consecration they should offer it symbolically to the Lord by waving, and actually by burning upon the altar. But as the right leg was devoted to another purpose in this case, Moses received the breast-piece, which was presented to the Lord by waving (Lev 8:29), and which afterwards fell to the lot of the priests, as his portion for the sacrificial meal, which formed the conclusion of this dedicatory offering, as it did of all the peace-offerings. In Exo 29:27-28, we also find the command, that the wave-breast of the ram of the fill-offering, and the heave-leg which had been lifted off, should afterwards belong to Aaron and his sons on the part of the children of Israel, as a perpetual statute, i.e., as a law for all time; and the following reason is assigned: " for it is a heave-offering ( terumah , a lifting off), and shall be a heave-offering on the part of the children of Israel of their peace-offerings, their heave-offering for Jehovah, "i.e., which they were to give to the Lord from their peace-offerings for the good of His servants. The application of the word terumah to both kinds of offering, the wave-breast and the heave-shoulder, may be explained on the simple ground, that the gift to be waved had to be lifted off from the sacrificial animal before the waving could be performed.

Lev 8:31-32

For the sacrificial meal, the priests were to boil the flesh in front of the door of the tabernacle, or, according to Exo 29:31, "at the holy place,"i.e., in the court, and eat it with the bread in the fill-offering basket; and no stranger (i.e., layman or non-priest) was to take part in the meal, because the flesh and bread were holy (Exo 29:33), that is to say, had served to make atonement for the priests, to fill their hands and sanctify them. Atoning virtue is attributed to this sacrifice in the same sense as to the burnt-offering in Lev 1:4. Whatever was left of the flesh and bread until the following day, that is to say, was not eaten on the day of sacrifice, was to be burned with fire, for the reason explained at Lev 7:17. The exclusion of laymen from participating in this sacrificial meal is to be accounted for in the same way as the prohibition of unleavened bread, which was offered and eaten in the case of the ordinary peace-offerings along with the unleavened sacrificial cakes (see at Lev 7:13). The meal brought the consecration of the priests to a close, as Aaron and his sons were thereby received into that special, priestly covenant with the Lord, the blessings and privileges of which were to be enjoyed by the consecrated priests alone. At this meal the priests were not allowed to eat leavened bread, any more than the nation generally at the feast of Passover (Exo 12:8.).

Constable: Lev 1:1--16:34

I. The public worship of the Israelites chs. 1--16

Leviticus continues revelation concerning the second of three elements necessary for any nation to exist, namely, a people (Gen. 12:10--Exod. 19), their law (Exod. 20--Num. 10:10), and their land (Num. 10:11--Josh. 24).

Leviticus is essentially a narrative document that relates the events that transpired in the life of the Israelites while the nation camped at the base of Mt. Sinai. However most of the material in the book is legal in genre. The legal sections prepare the reader to understand the narrative sections not only in Leviticus but also in Numbers and the rest of the Bible. There are two clear narrative sections (chs. 8-10; 24:10-23). However the hinge chapter in the book, chapter 16, reads as narrative even though it is legislative material.

A Legal chs. 1-7

B Narrative chs. 8-10

A Legal chs. 11-15

C Legal written as narrative ch. 16

A Legal 17:1-24:9

B Narrative 24:10-23

A Legal chs. 25-27

The first major section of Leviticus deals with how the Israelites were to conduct their public life as an expression of worship to God.

"The fact that the covenant between Yahweh and Israel was modeled after those of the ancient Near East in both form and function allows one to understand the myriad of cultic detail in the Pentateuch with unusual clarity. The sacrifices and offerings were designed to demonstrate the subservience of Israel, to atone for her offenses against her Sovereign, Yahweh, and to reflect the harmoniousness and peaceableness of the relationship thus established or reestablished."¹⁶

"Put differently, the main concern of Leviticus 1-16 is the continuance of the presence of God in the midst of the sinful nation, while Leviticus 17-27 records the effect of the presence of God upon the congregation. Consequently the abiding presence of God in the midst of the nation spans the entire contents of the Book of Leviticus."¹⁷

Constable: Lev 6:8--8:1

6. Instructions for the priests concerning the offerings 6:8-7:38

"The five basic sacrifices are . . . introduced twice, each sacrifice being treated both in the main section addressed to the people [1:1-6:7] and in the supplementary section addressed to the priests [6:8-7:38]."⁶²

The main theme of this section is who may eat what parts of the offerings and where. Generally only the priests could eat the sacrifices, but the offerers could eat part of the peace offering. In this section frequency of offering determines the order of the material rather than theological significance (cf. chs. 1-5). The regular daily burnt and meal sacrifices come first, then the less frequent sin (purification) offering, then the occasional trespass (reparation) offering, and finally the optional peace (fellowship) offering.

Constable: Lev 8:1--10:20

B. The institution of the Aaronic priesthood chs. 8-10

The account of the consecration of the priests and the priesthood (chs. 8-10) follows the regulations concerning offerings. We have a change in literary genre here from legal to narrative material. The legal material in chapters 1-7 has prepared the reader to understand the narrative in chapters 8-10. The consecration ceremonies involved many of the sacrifices just described. The institution of the Aaronic priesthood constituted the fulfillment of God's commands recorded in Exodus 28-29 and 40. Almost every verse in chapter 8 is a quotation or allusion to commands first given in Exodus 29. Chapter 9 contains freer summaries of the laws in Leviticus 1-7. Thus we learn that Moses adhered strictly to God's instructions.

Until now Israel followed the custom common in the ancient Near East that the father of a family functioned as a priest for his family. The Levites as a tribe now assumed this role for the families of Israel under the leadership of Aaron and his sons.

"God's grace and forgiveness are such that even a sinner like Aaron [who apostatized by building the golden calf] may be appointed to the highest religious office in the nation. Perhaps the closest biblical parallel to Aaron's experience was that of Peter. In spite of his threefold denial of his Lord at Christ's trial, he was reinstated as leader of the apostles after the resurrection."⁷⁵

The three chapters in this section parallel each other in form and content as well as containing contrasts. The effect of this triptych is to present an especially impressive panorama of this great event.⁷⁶

The phrase "Moses did as the Lord commanded him" occurs 16 times in this section (8:4, 5, 9, 13, 17, 21, 29, 34, 36; 9:6, 7, 10, 21; 10:7, 13, 15). It stresses Moses' faithfulness to God (cf. Heb. 3:1-6).

Constable: Lev 8:1-36

1. The consecration of the priests and the sanctuary ch. 8

God gave a double command to Moses (vv. 1-3), which Moses obeyed (vv. 4-30). Then Moses gave Aaron a command (vv. 31-35), which Aaron obeyed (v. 36). Within the first section (vv. 1-30) there is a chiastic structure. God commanded Moses to take Aaron and his sons (v. 2) and to assemble the congregation (v. 3). Moses then assembled the congregation (vv. 4-5) and carried out God's orders concerning Aaron and his sons. The second main section (vv. 31-36) acts as a transition by bridging the gap between Aaron's ordination and its completion a week later (cf. 9:1).

Constable: Lev 8:1-5

The assembling of the congregation 8:1-5

Evidently a representative group of the Israelite congregation, likely the elders, responded to Moses' summons to witness Aaron's ordination in the tabernacle courtyard.⁷⁷

Constable: Lev 8:6-9

Aaron's uniform 8:6-9

God specified certain garments for Aaron that distinguished him from everyone else. A uniform draws attention to a person's office or function and plays down his or her individual personality. Physical washing (v. 6) was symbolic of spiritual cleansing.⁷⁸ The priest's investiture with the garments of glory (vv. 7-9) pictured his endowment with the qualities required for the discharge of his duties.

Constable: Lev 8:10-13

The anointing 8:10-13

The anointing of the tabernacle and the priests with oil (vv. 10-12) signified their sanctification whereby God set them apart to holy purposes and filled them with the power of His Spirit.⁷⁹ The significance of the sevenfold sprinkling seems to have been that seven was "the covenant number,"⁸⁰ the guarantee of the completeness of the work, as in the seven days of creation. The leaders anointed the vessels because they became the instruments of blessing to the Israelites. The Israelites probably repeated this ritual with each new generation of priests, though Moses did not state this in the text.

The procedure for consecrating consisted of two parts.

1. The priests experienced consecration to their office by washing, clothing, and anointing (vv. 6-13).

2. Israel's leaders then consecrated the sacrificial rites by which the priests experienced consecration (vv. 14-36).

Constable: Lev 8:14-30

The ordination offerings 8:14-30

Moses as the mediator of the covenant performed the sacrificial ceremony recorded in these verses. He presented three offerings.

1. He offered a young ox as a sin (purification) offering (vv. 14-17).

2. He offered a ram as a burnt offering (vv. 18-21).

3. Then he offered another ram as a peace (fellowship) offering (vv. 22-30).

Moses applied blood from the peace offering to Aaron's ear, hand, and foot (v. 23).

". . . the ear, because the priest was always to hearken to the word and commandment of God; the hand, because he was to discharge the priestly functions properly; and the foot, because he was to walk correctly in the sanctuary."⁸¹

The sprinkling of the priests and their garments with blood and oil (v. 30) represented endowment with the benefits of atoning blood and the Holy Spirit's power.

Guzik: Lev 8:1-36

Leviticus 8 - The Consecration of Priests

A. Prelude to the consecration of Aaron and his sons.

1. (1-3) The command given.

And the LORD spoke to Moses, saying: "Take Aaron and his sons with him, and the garments, the anointing oil, a bull as the sin offering, two rams, and a basket of unleavened bread; and gather all the congregation together at the door of the tabernacle of meeting."

a. Take Aaron and his sons with him: Exodus 29 records the command God gave to Moses to carry out this consecration ceremony with Aaron and his sons. Now that the tabernacle was built it was time to perform the ceremony.

i. Exodus 29:1 stated the purpose for the ceremony: To hallow them for ministering to Me as priests. That is, it was to set the priests aside for God's purpose and will.

ii. Since in Jesus we are a holy priesthood . . . a royal priesthood (1 Peter 2:5, 9), there is much for us to learn by analogy in this consecration ceremony. God wants us set apart for His purpose and will, and He uses these principles to accomplish that goal.

b. Gather all the congregation together at the door of the tabernacle of meeting: God gave a specific lists of items needed in the consecration ceremony, and commanded that all the congregation together witness this ceremony. It would not be performed secretly.

2. (4-5) Moses does as the LORD commands.

So Moses did as the LORD commanded him. And the congregation was gathered together at the door of the tabernacle of meeting. And Moses said to the congregation, "This is what the LORD commanded to be done."

a. This is what the LORD commanded to be done: The whole matter of consecration stuff was God's plan, not the plan of Moses. In some ways this was a strange and messy plan, but it was God's plan for the process of consecration.

B. Preliminary aspects of the ceremony of priestly consecration.

1. (6) The washing of the priests.

Then Moses brought Aaron and his sons and washed them with water.

a. Aaron and his sons: This was not a ceremony for just anyone in Israel. There were special consecration ceremonies available to anyone - such as the Nazirite vow in Numbers 6. But this ceremony was for priests, for Aaron and his sons.

b. And washed them with water: The process of consecration began with cleansing. All priestly ministries began with cleansing, and a cleansing that was received: you shall wash them. Aaron and his sons did not wash themselves; they received a washing.

i. This was humbling, because it took place publicly at the door of the tabernacle of meeting. We cannot be cleansed from our sin without being humbled first.

ii. "Some Jewish interpreters have maintained that the washing of Aaron and his sons was by immersion, as was required of the high priest on the day of atonement (Leviticus 16:4)." (Harrison)

iii. This great cleansing was a one-time thing. From then on they just needed to cleanse their hands and their feet.

iv. Like these ancient priests, every Christian is washed by the work of God's word (Ephesians 5:26), by the regenerating work of the Holy Spirit (Titus 3:5). This cleansing work was accomplished by the death of Jesus for us (Revelation 1:5) and appropriated by faith.

2. (7-9) The clothing of the priests in priestly garments.

And he put the tunic on him, girded him with the sash, clothed him with the robe, and put the ephod on him; and he girded him with the intricately woven band of the ephod, and with it tied the ephod on him. Then he put the breastplate on him, and he put the Urim and the Thummim in the breastplate. And he put the turban on his head. Also on the turban, on its front, he put the golden plate, the holy crown, as the LORD had commanded Moses.

a. And he put the tunic on him: After being cleansed, the priest had to be clothed - but not in his own clothes. He had to put on garments given by God.

i. Like these ancient priests, every believer is clothed in Jesus Christ and in his righteousness (Revelation 3:5). These are clothes that are given freely by Jesus, but received and "worn" by faith.

ii. "Note, that these garments were provided for them. They were at no expense in buying them, nor labor in weaving them, nor skill in making them; they had simply to put them on. And you, dear child of God, are to put on the garments which Jesus Christ has provided for you, at his own cost, and freely bestows upon you out of boundless love." (Spurgeon)

b. Girded with the sash . . . the ephod . . . the breastplate . . . the turban: Each of these specific articles of clothing were made for the high priest, garments to show the glory and for beauty of the priesthood (Exodus 28:2).

3. (10-13) The anointing of the priests.

Also Moses took the anointing oil, and anointed the tabernacle and all that was in it, and consecrated them. He sprinkled some of it on the altar seven times, anointed the altar and all its utensils, and the laver and its base, to consecrate them. And he poured some of the anointing oil on Aaron's head and anointed him, to consecrate him. Then Moses brought Aaron's sons and put tunics on them, girded them with sashes, and put hats on them, as the LORD had commanded Moses.

a. Moses took the anointing oil: The oil was sprinkled on non-living things, to show that they were specially set apart for the service of the LORD.

b. And he poured some of the anointing oil on Aaron's head and anointed him, to consecrate him: Priests also had to be anointed. The oil (a picture of the Holy Spirit) was poured over their heads, indicating that it was given in great measure, not in small measure (Psalm 133:2). Things were sprinkled, but upon people the oil was out-poured.

i. To consecrate him: This means that the anointing oil set Aaron apart. If something is consecrated, it is then set apart for God's service. Once sprinkled with oil, then the tabernacle wasn't just a tent anymore; the altar was no longer just a fire-pit; and Aaron was no longer just a man.

ii. "There is no statement in the OT as to why oil typified the Holy Spirit. Oil was widely used in lamps. As the lamp burned, the oil seemed to vanish into the air. Such a connection of oil and air possibly may have made the typology natural in the Hebrew culture." (Kaiser)

iii. Like these ancient priests, every believer has an anointing (1 John 2:20) that they may receive and walk in by faith.

4. (14-17) The sacrifice of the sin offering.

And he brought the bull for the sin offering. Then Aaron and his sons laid their hands on the head of the bull for the sin offering, and Moses killed it. Then he took the blood, and put some on the horns of the altar all around with his finger, and purified the altar. And he poured the blood at the base of the altar, and consecrated it, to make atonement for it. Then he took all the fat that was on the entrails, the fatty lobe attached to the liver, and the two kidneys with their fat, and Moses burned them on the altar. But the bull, its hide, its flesh, and its offal, he burned with fire outside the camp, as the LORD had commanded Moses.

a. Aaron and his sons laid their hands on the head of the bull: The washing at the door of the tabernacle was only one aspect of the symbolic cleansing from sin. There also had to be the punishment of the guilty, and this happened in the sin offering. As Aaron and his sons laid their hands on the head of the bull, they symbolically transferred their sin to the bull.

i. "The Hebrew word means more than lightly placing the hand, it gives the idea of pressing hard upon the bullock's head. They came each one and leaned upon the victim, loading him with their burden, signifying their acceptance of its substitution, their joy that the Lord would accept that victim in their stead. When they put their hands on the bullock, they made a confession of sin." (Spurgeon)

ii. Like these ancient priests, every believer can only be consecrated to God through sacrifice. Our consecration should be greater, because it was made through a far greater sacrifice - the sacrifice of God's own Son.

b. Then he took the blood, and put some on the horns of the altar all around with his finger, and purified the altar: The altar was sanctified with the blood of the sin offering, and the best of the animal was burnt before the LORD - the rest was destroyed outside the camp. The sin offering said, "We have failed to give our best to God. This animal now gives its best to atone for our failure, and we decide to live now giving our best, even as this animal who dies in our place."

i. The idea behind the ancient Hebrew word for altar is essentially, "killing-place." The ancient altar - a place of death - was made holy and was consecrated to God. Like that ancient altar, the altar of the New Covenant - the cross - is transformed from a place to death to a place set apart to bring life.

5. (18-21) The sacrifice of the burnt offering.

Then he brought the ram as the burnt offering. And Aaron and his sons laid their hands on the head of the ram, and Moses killed it. Then he sprinkled the blood all around on the altar. And he cut the ram into pieces; and Moses burned the head, the pieces, and the fat. Then he washed the entrails and the legs in water. And Moses burned the whole ram on the altar. It was a burnt sacrifice for a sweet aroma, an offering made by fire to the LORD, as the LORD had commanded Moses.

a. Aaron and his sons laid their hands on the head of the ram: As the sin offering before it, the burnt offering also symbolically received the sins of the priests and they laid their hands on the head of the animal and confessed their sin.

b. Moses burned the whole ram on the altar: The ram was completely burnt before the LORD, with its blood sprinkled on the altar. The burnt offering said, "We have failed to give our all to God. This animal now gives its all to atone for our failure, and we decide to live now giving our all, even as this animal who dies in our place."

i. This demonstration of total commitment to the LORD only came after the first three aspects of the ceremony: cleansing, anointing, and atonement. Without these there things settled first, we cannot truly give ourselves to God.

C. The ceremony of priestly consecration.

1. (22-24) The sacrifice and the blood.

And he brought the second ram, the ram of consecration. Then Aaron and his sons laid their hands on the head of the ram, and Moses killed it. Also he took some of its blood and put it on the tip of Aaron's right ear, on the thumb of his right hand, and on the big toe of his right foot. Then he brought Aaron's sons. And Moses put some of the blood on the tips of their right ears, on the thumbs of their right hands, and on the big toes of their right feet. And Moses sprinkled the blood all around on the altar.

a. The second ram, the ram of consecration . . . Aaron and his sons laid their hands on the head of the ram: Atonement for sin was performed with the sin offering and the burnt offering. Yet in their consecration, the priests still had to identify with the sacrificial victim. Their identification with the sacrifice went beyond atonement.

b. He took some of its blood and put it on the tip of Aaron's right ear: To express the idea of consecration, blood from the ram was placed on the ear, thumb, and toe of the priest. It was blood from the ram - not the wool, not the fat. God wanted the life of the sacrificial victim to mark His consecrated priests.

i. Leviticus 17:11 is one of many passages that expresses this principle: For the life of the flesh is in the blood. God wanted the life of the sacrificial victim to be evident in the body of the priest.

c. Tip of Aaron's right ear, on the thumb of their right hand, and on the big toe of their right foot: These consecrated priests were stained with the blood of sacrifice. They should hear differently because the blood was on their ear. They should work differently because the blood was on their thumb. They should walk differently because the blood was on their toe.

i. Specifically, it was applied to the right ear, hand, and foot. This isn't because God felt they could do whatever they wanted to with their left ear, hand, and foot. It is because the right side was considered superior, with more strength and skill (because most people are right-handed). God wanted their best to be dedicated to Him.

2. (25-29) A wave offering to God.

Then he took the fat and the fat tail, all the fat that was on the entrails, the fatty lobe attached to the liver, the two kidneys and their fat, and the right thigh; and from the basket of unleavened bread that was before the LORD he took one unleavened cake, a cake of bread anointed with oil, and one wafer, and put them on the fat and on the right thigh; and he put all these in Aaron's hands and in his sons' hands, and waved them as a wave offering before the LORD. Then Moses took them from their hands and burned them on the altar, on the burnt offering. They were consecration offerings for a sweet aroma. That was an offering made by fire to the LORD. And Moses took the breast and waved it as a wave offering before the LORD. It was Moses' part of the ram of consecration, as the LORD had commanded Moses.

a. He took the fat and the fat tail: The second ram used in the consecration ceremony - the ram whose blood was applied to the ear, hand, and foot of the priest - was used as a wave offering before the LORD.

b. Waved them as a wave offering before the LORD: Part of this second ram - the best parts - was put together with the bread, cake, and the wafer and was first waved before God in an act of presentation. Then these portions were burnt on the altar as an act of complete devotion.

3. (30) Blood is sprinkled on the priestly garments.

Then Moses took some of the anointing oil and some of the blood which was on the altar, and sprinkled it on Aaron, on his garments, on his sons, and on the garments of his sons with him; and he consecrated Aaron, his garments, his sons, and the garments of his sons with him.

a. Moses took some of the anointing oil and some of the blood which was on the altar, and sprinkled it: The blood alone wasn't enough. God wanted blood mixed with oil, and to have the mixture sprinkled on the priests. There was to be a combination of both the sacrifice and the spirit (represented by the anointing oil).

i. "Yes, brethren, we need to know that double anointing, the blood of Jesus which cleanses, and the oil of the Holy Spirit which perfumes us. It is well to see how these two blend in one . . . It is a terrible blunder to set the blood and the oil in opposition, they must always go together." (Spurgeon)

b. On his garments: This mixture of oil and blood stained the garments of Aaron and his sons. It would be a long reminder of this ceremony of consecration.

4. (31-32) A fellowship meal with God.

And Moses said to Aaron and his sons, "Boil the flesh at the door of the tabernacle of meeting, and eat it there with the bread that is in the basket of consecration offerings, as I commanded, saying, 'Aaron and his sons shall eat it.' What remains of the flesh and of the bread you shall burn with fire."

a. Boil the flesh at the door of the tabernacle of meeting, and eat it there with the bread: The remaining meat portions of this ram were given to Aaron and the other priests, after those portions were presented to God as a wave offering. It was then cooked and eaten by the priests during the days of their consecration ceremony.

i. The second ram - after the ram presented as a burnt offering - had its life applied to the consecrated priests. First its life was applied with the application of blood to the ear, hand, and foot of the priest. Then through a ritual meal, its life was applied by the priest taking the ram into himself.

ii. The eating did not begin the process of consecration. It came after the washing, the clothing, and the blood-atonement of the priests. The eating speaks of the continuing relationship of the priest with God. "Let not this distinction be forgotten; the eating of the sacrifice is not intended to give life, for no dead man can eat, but to sustain the life which is there already. A believing look at Christ makes you live, but spiritual life must be fed and sustained." (Spurgeon)

iii. In this way, eating is a good picture of a healthy, continuing relationship with Jesus.

· Eating is personal. No one can eat for you, and no one can have a relationship with Jesus on your behalf.

· Eating is inward. It does no good to be around food or to rub food on the outside of your body - you must take it in. We must take Jesus unto ourselves inwardly, not merely in an external way.

· Eating is active. Some medicines are received passively - they are injected under the skin and go to work. Such medicines could even be received while one sleeps - but no one can eat while asleep. We must actively take Jesus unto ourselves.

· Eating arises out of a sense of need and produces a sense of satisfaction. We will have a healthy relationship with Jesus when we sense our need for Him and receive the satisfaction the relationship brings.

b. What remains of the flesh and of the bread you shall burn with fire: God did not want to fellowship with them over stale food. Even if they had the exact same meal, God wanted it made fresh. He wants our fellowship with Him to be fresh.

5. (33-36) Seven days of consecration.

"And you shall not go outside the door of the tabernacle of meeting for seven days, until the days of your consecration are ended. For seven days he shall consecrate you. As he has done this day, so the LORD has commanded to do, to make atonement for you. Therefore you shall stay at the door of the tabernacle of meeting day and night for seven days, and keep the charge of the LORD, so that you may not die; for so I have been commanded." So Aaron and his sons did all the things that the LORD had commanded by the hand of Moses.

a. You shall not go outside the door of the tabernacle of meeting for seven days: With the coming generations, new descendants of Aaron would qualify for the priesthood and would be consecrated the same way. For Aaron and his descendants the consecration process took seven days.

i. "Verse 35 indicates that on each of the next seven days Moses was to offer the same sacrifices on behalf of Aaron and his sons." (Harrison) See also Exodus 29:35-36 to clarify this point.

b. You shall stay at the door of the tabernacle of meeting day and night for seven days: For seven days they lived at the tabernacle and ate the ram of the consecration and the bread of consecration. The consecration ceremony wasn't quick and easy. It took time, reflection, and a constant awareness of sacrifice and atonement.

i. "The Lord's part was consumed with fire upon the altar, and another portion was eaten by man in the holy place. The peace offering was thus an open declaration of the communion which had been established between God and man, so that they ate together, rejoicing in the same offering." (Spurgeon)

ii. "I know some good people who are very busy indeed in the services of God, and I am very delighted that they should be, but I would caution them against working and never eating. They give up attending the means of grace as hearers, because they have so much to do as workers." (Spurgeon)

c. You shall abide at the door of the tabernacle . . . and keep the charge of the LORD. After seven days of living in the tabernacle, they would either love the tabernacle of God and His presence, or they would hate them.

i. If approached with the right heart, their consecration demonstrate the heart of the Psalmist: How lovely is Your tabernacle, O LORD of hosts! My soul longs, yes, even faints for the courts of the LORD; My heart and my flesh cry out for the living God. (Psalms 84:1-2)

© 2004 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: Leviticus (Book Introduction)

LEVITICUS. So called from its treating of the laws relating to the ritual, the services, and sacrifices of the Jewish religion, the superintendence of which was entrusted to the Levitical priesthood. It is chiefly, however, the duties of the priests, "the sons of Aaron," which this book describes; and its claim to be the work of Moses is established by the following passages:-- 2Ch 30:16; Neh 8:14; Jer 7:22-23; Eze 20:11 Mat 8:4; Luk 2:22; Joh 8:5; Rom 10:4; Rom 13:9; 2Co 6:16; Gal 3:12; 1Pe 1:16.

JFB: Leviticus (Outline)

• BURNT OFFERINGS OF THE HERD. (Lev. 1:1-17)
• THE MEAT OFFERINGS. (Lev. 2:1-16)
• THE PEACE OFFERING OF THE HERD. (Lev. 3:1-17)
• SIN OFFERING OF IGNORANCE. (Lev 4:1-2)
• SIN OFFERING FOR THE PRIEST. (Lev. 4:3-35)
• TRESPASS OFFERINGS FOR CONCEALING KNOWLEDGE. (Lev 5:1)
• TOUCHING ANY THING UNCLEAN. (Lev 5:2-3)
• FOR SWEARING. (Lev 5:4-19)
• TRESPASS OFFERING FOR SINS DONE WITTINGLY. (Lev 6:1-7)
• THE LAW OF THE BURNT OFFERING. (Lev 6:8-13)
• THE LAW OF THE MEAT OFFERING. (Lev 6:14-18)
• THE HIGH PRIEST'S MEAT OFFERING. (Lev 6:19-23)
• THE LAW OF THE SIN OFFERING. (Lev 6:21-30)
• THE LAW OF THE TRESPASS OFFERING. (Lev. 7:1-27)
• THE PRIESTS' PORTION. (Lev 7:28-38)
• MOSES CONSECRATES AARON AND HIS SONS. (Lev. 8:1-36)
• THE PRIESTS' ENTRY INTO OFFICE. (Lev. 9:1-24)
• NADAB AND ABIHU BURNT. (Lev. 10:1-20)
• BEASTS THAT MAY AND MAY NOT BE EATEN. (Lev. 11:1-47)
• WOMAN'S UNCLEANNESS BY CHILDBIRTH. (Lev 12:1-8)
• THE LAWS AND TOKENS IN DISCERNING LEPROSY. (Lev. 13:1-59)
• THE RITES AND SACRIFICES IN CLEANSING OF THE LEPER. (Lev. 14:1-57)
• UNCLEANNESS OF MEN. (Lev. 15:1-18)
• UNCLEANNESS OF WOMEN. (Lev 15:19-33)
• HOW THE HIGH PRIEST MUST ENTER INTO THE HOLY PLACE. (Lev. 16:1-34)
• BLOOD OF BEASTS MUST BE OFFERED AT THE TABERNACLE DOOR. (Lev. 17:1-16)
• UNLAWFUL MARRIAGES. (Lev. 18:1-30)
• A REPETITION OF SUNDRY LAWS. (Lev. 19:1-37)
• GIVING ONE'S SEED TO MOLECH. (Lev. 20:1-27)
• OF THE PRIESTS' MOURNING. (Lev. 21:1-24)
• THE PRIESTS IN THEIR UNCLEANNESS. (Lev 22:1-9)
• WHO OF THE PRIESTS' HOUSE MAY EAT OF THEM. (Lev 22:10-16)
• THE SACRIFICES MUST BE WITHOUT BLEMISH. (Lev. 22:17-33)
• OF SUNDRY FEASTS. (Lev 23:1-4)
• THE PASSOVER. (Lev 23:5-8)
• THE SHEAF OF FIRST FRUITS. (Lev 23:9-14)
• FEAST OF PENTECOST. (Lev 23:15-22)
• FEAST OF TRUMPETS. (Lev 23:23-25)
• OIL FOR THE LAMPS. (Lev. 24:1-23)
• SABBATH OF THE SEVENTH YEAR. (Lev 25:1-7)
• THE JUBILEE. (Lev. 25:8-23)
• OF IDOLATRY. (Lev 26:1-2)
• A BLESSING TO THE OBEDIENT. (Lev 26:3-13)
• A CURSE TO THE DISOBEDIENT. (Lev. 26:14-39)
• CONCERNING VOWS. (Lev. 27:1-18)

TSK: Leviticus (Book Introduction)

Leviticus is a most interesting and important book; a book containing a code of sacrificial, ceremonial, civil, and judicial laws, which, for the purity of their morality, the wisdom, justice, and beneficence of their enactments, and the simplicity, dignity, and impressive nature of their rites, are perfectly unrivalled, and altogether worthy of their Divine Author. All the rites and ceremonies of the Mosaic law are at once dignified and expressive. They point out the holiness of their Author, the sinfulness of man, the necessity of an atonement, and the state of moral excellence to which the grace and mercy of the Creator have destined to raise the human soul. They include, as well as point out, the gospel of the Son of God; from which they receive their consummation and perfection. The sacrifices and oblations were significant of the atonement of Christ; the requisite qualities of these sacrifices were emblematical of his immaculate character; and the prescribed mode in the form of these offerings, and the mystical rites ordained, were allusive institutions, calculated to enlighten the apprehensions of the Jews, and to prepare them for the reception of the Gospel. The institution of the high priesthood typified Jesus, the Great High Priest, called and prepared of God, who hath an unchangeable priesthood, and is able to save to the uttermost all that come unto God by him.

TSK: Leviticus 8 (Chapter Introduction)

Overview

Lev 8:1, Moses consecrates Aaron and his sons; Lev 8:14, Their sin offering; Lev 8:18, Their burnt offering; Lev 8:22, The ram of consecration; Lev 8:31, The place and time of their consecration.

Poole: Leviticus (Book Introduction)

THIRD BOOK OF MOSES CALLED LEVITICUS

THE ARGUMENT

This Book, containing the actions of about one month’ s space, acquainteth us with the Levitical ceremonies used after the tabernacle was erected and anointed in the wilderness, and is therefore called LEVITICUS. It treats of laws concerning persons and things, clean and unclean, by infirmity or accident; as also purifyings in general once a year, and divers particular cleansings, with a brief repetition of divers laws, Le 19 , together with certain feasts, of seven years’ rest, of the jubilee, and the redemption of things consecrated to God, &c.; but especially of such ceremonies as were used about offerings and sacrifices, which were both expiatory, for trespasses wittingly or unwittingly committed, whether by the people or the priests; and also eucharistical, in the owning of God’ s blessings. Here are declared also laws for the regulating of these, and prescribing the lawful time for marriages. Here is set down how several abominable sins are punishable by the magistrate; and how these things are to be managed by certain persons appropriated to the tribe of Levi, whose office is confirmed from heaven, and the maladministration of it threatened, and the judgment particularly inflicted on Nadab and Abihu for an example. Here are also promises and threatenings to the observers or breakers of this law.

Poole: Leviticus 8 (Chapter Introduction)

CHAPTER 8

Moses by God’ s command calls together Aaron and his sons, and the whole congregation, Lev 8:1-5 . Washes Aaron and his sons, Lev 8:6 . Puts on the priestly garments, Lev 8:7-9 . Anoints the tabernacle, with the altar and laver, to sanctify them, Lev 8:10,11 . Anoints Aaron, Lev 8:12 . Puts the holy garments on his sons, Lev 8:13 . Offers sacrifices for them; a bullock for a sin-offering, Lev 8:14-17 ; and a ram for a burnt-offering, Lev 8:18-21 ; and a second ram for consecration; uses the blood about some parts of their bodies; gives the parts into their hands to wave before the Lord, and sprinkles of the anointing oil and blood from upon the altar on them and their garments, Lev 8:22-30 . Declares to them God’ s charge, which they perform, Lev 8:31-36 .

This is here premised, to show that Moses did not confer the priesthood upon Aaron by virtue of his relation or affection to him, but by God’ s appointment, which also appears from the following story.

MHCC: Leviticus (Book Introduction)

God ordained divers kinds of oblations and sacrifices, to assure his people of the forgiveness of their offences, if they offered them in true faith and obedience. Also he appointed the priests and Levites, their apparel, offices, conduct, and portion. He showed what feasts they should observe, and at what times. He declared by these sacrifices and ceremonies, that the reward of sin is death, and that without the blood of Christ, the innocent Lamb of God, there can be no forgiveness of sins.

MHCC: Leviticus 8 (Chapter Introduction)

(Lev 8:1-13) The consecration of Aaron and his sons.

(v. 14-36) The offerings of consecration.

Matthew Henry: Leviticus (Book Introduction)

An Exposition, with Practical Observations, of The Third Book of Moses, Called Leviticus

There is nothing historical in all this book of Leviticus except the account which it gives us of the consecration of the priesthood (ch. 8-9), of the punishment of Nadab and Abihu, by the hand of God, for offering strange fire (ch. 10), and of Shelomith's son, by the hand of the magistrate, for blasphemy (ch. 24). All the rest of the book is taken up with the laws, chiefly the ecclesiastical laws, which God gave to Israel by Moses, concerning their sacrifices and offerings, their meats and drinks, and divers washings, and the other peculiarities by which God set that people apart for himself, and distinguished them from other nations, all which were shadows of good things to come, which are realized and superseded by the gospel of Christ. We call the book Leviticus, from the Septuagint, because it contains the laws and ordinances of the levitical priesthood (as it is called, Heb 7:11), and the ministrations of it. The Levites were principally charged with these institutions, both to do their part and to teach the people theirs. We read, in the close of the foregoing book, of the setting up of the tabernacle, which was to be the place of worship; and, as that was framed according to the pattern, so must the ordinances of worship be, which were there to be administered. In these the divine appointment was as particular as in the former, and must be as punctually observed. The remaining record of these abrogated laws is of use to us, for the strengthening of our faith in Jesus Christ, as the Lamb slain from the foundation of the world, and for the increase of our thankfulness to God, that by him we are freed from the yoke of the ceremonial law, and live in the times of reformation.

Matthew Henry: Leviticus 8 (Chapter Introduction)

This chapter gives us an account of the solemn consecration of Aaron and his sons to the priest's office. I. It was done publicly, and the congregation was called together to be witnesses of it (Lev 8:1-4). II. It was done exactly according to God's appointment (Lev 8:5). 1. They were washed and dressed (Lev 8:6-9, Lev 8:13). 2. The tabernacle and the utensils of it were anointed, and then the priests (Lev 8:10-12). 3. A sin-offering was offered for them (Lev 8:14-17). 4. A burnt-offering (Lev 8:18-21). 5. The ram of consecration (Lev 8:22-30). 6. The continuance of this solemnity for seven days (Lev 8:31, etc.).

Constable: Leviticus (Book Introduction)

Introduction

Title

The Hebrews derived the title of this book from the first word in it, wayyiqra', translated "And He [the Lord] called" (1:1). "And" or "then" is a conjunction that shows that what follows in Leviticus is a continuation of the narrative of Exodus. There is no break in the flow of thought. This is the third book of the Torah (Law).

The English title comes to us from the Vulgate (Latin version), which called this book Liber Leviticus. The Vulgate title came from the Septuagint (Greek version), which had as the title Leuitikon, meaning "relating to the Levites." This title is appropriate since the book contains requirements of the Mosaic Covenant that relate to the Levites, or more specifically, the priests.

"It would be wrong, however, to describe Leviticus simply as a manual for priests. It is equally, if not more, concerned with the part the laity should play in worship. Many of the regulations explain what the layman should sacrifice. They tell him when to go to the sanctuary, what to bring, and what he may expect the priest to do when he arrives. Most of the laws apply to all Israel: only a few sections specifically concern the priests alone, e.g., chs. 21-22. The lay orientation of the legislation is particularly noticeable in ch. 23, where the whole emphasis lies on the days that must be observed as days of sabbath rest."¹

Date and Writer

As I explained in the notes on Genesis, almost all Jewish and Christian scholars regarded Moses as the writer of all five books of the Law until about 100 years ago.²

God evidently revealed the material Moses recorded in Leviticus after He renewed the covenant with Israel (1:1).

Leviticus is unique in that it is largely a record of God's instructions to Moses.

"There is no book in the whole compass of that inspired Volume which the Holy Spirit has given us, that contains more of the very words of God than Leviticus. It is God that is the direct speaker in almost every page; His gracious words are recorded in the form wherein they were uttered."³

Scope

As mentioned, Leviticus contains revelation that was particularly appropriate for the priests. While ritual and legal matters predominate, Moses wove them into the historical narratives so as one reads Exodus, Leviticus, and Numbers in order there is chronological movement forward. As we shall see, the legislation appears in the narrative at significant and reasonable places.

"The content of Leviticus supplements and completes that of Exodus in the religious and social spheres--and particularly the religious and ritual aspects of the covenant as made, broken and renewed actually at Sinai; this would be reflected by the terminal blessings and curses of Leviticus 26."⁴

"Leviticus enlarges upon matters involving the ordering of worship at the divine sanctuary that are mentioned only briefly in Exodus. Whereas the latter described the specifications and construction of the tabernacle, Leviticus narrates the way in which the priests are to care for the sanctuary and throne room of the Great King. The work is a fundamentally important legal treatise because it contains the regulations by which the religious and civil life of the Hebrew nation was to be governed once the land of Canaan was occupied."⁵

Historically the book fits within the one month between God's occupation of the tabernacle (Exod. 40:17, 34-38) and the taking of the census at Sinai (Num. 1:1-3). However because it contains so much legal material, we should consider it along with the rest of the Mosaic Law that God began to reveal in Exodus.

"It carries on to its completion the giving of the law at Sinai, which commenced at Ex. 25, and by which the covenant constitution was firmly established."⁶

Purpose

"Though the covenant arrangement up to this point clearly specified the need for Israel, the vassal, to appear before her Lord on stated occasions and singled out first Moses and then the priesthood as mediators in this encounter, there yet remained the need to describe the nature of the tribute to be presented, the precise meaning and function of the priesthood, the definition of holiness and unholiness, and a more strict clarification of the places and times of pilgrimage to the dwelling place of the great King. This is the purpose of the book of Leviticus."⁷

"The central theme of the book is holiness. The book intends to show how Israel was to fulfill its covenant responsibility to be a kingdom of priests and a holy nation' (Ex 19:6; Lev 26:5)."⁸

"How to maintain the vital covenantal relationship between the Israelites and their God is the concern of the book of Leviticus."⁹

"New Testament theology makes full use of the idea of holiness. All Christians are holy, saints' in most English translations. That is, they have been called by God to be his people just as ancient Israel had been (Col. 1:2; 1 Pet. 1:2; 2:9-10; cf. Exod. 19:5-6). But this state of holiness must find expression in holy living (Col. 1:22; 1 Pet. 1:15). Sanctification is expressed through obedience to the standard of teaching (Rom. 6:17-19), just as in Leviticus through obedience to the law. Peter urges his readers to make the motto of Leviticus their own: Be holy, for I am holy' (1 Pet. 1:16). The imitation of God is a theme that unites the ethics of Old and New Testaments (cf. Matt. 5:48; 1 Cor. 11:1)."¹⁰

". . . the principles underlying the OT are valid and authoritative for the Christian, but the particular applications found in the OT may not be. The moral principles are the same today, but insofar as our situation often differs from the OT setting, the application of the principles in our society may well be different now."¹¹

". . . the Levitical rituals are still of immense relevance. It was in terms of these sacrifices that Jesus himself and the early church understood his atoning death. Leviticus provided the theological models for their understanding. If we wish to walk in our Lord's steps and think his thoughts after him, we must attempt to understand the sacrificial system of Leviticus. It was established by the same God who sent his Son to die for us; and in rediscovering the principles of OT worship written there, we may learn something of the way we should approach a holy God."¹²

Importance

". . . it is no exaggeration to claim that the Book of Leviticus has had more impact on Judaism than any other book of the Old testament. Traditionally it was the first book taught to Jewish children, and over half the commentary of the Talmud is concerned with understanding its contents."¹³

Message¹⁴

The major theme of Leviticus is worship. Moses introduced this theme in the later chapters of Exodus, but he developed it more fully in Leviticus.

The book reveals how sinful Israelites could have a relationship with the holy God who dwelt among them. It also reveals how they could maintain that relationship and express it through worship.

One of the major revelations in Leviticus is the nature of sin. God took the fact that man is a sinner for granted in Leviticus. He established this in Genesis and Exodus. He clarified the nature of man's sinfulness in Leviticus. Sin has a three-fold character.

1. Sin is unlikeness to God. In the Creation we see man made in the image of God, but in the Fall we begin to see man's unlikeness to God. The whole system of worship in Leviticus teaches this truth. God is different from man ethically and morally. The word holy (Heb. kodesh) occurs over 150 times in Leviticus, more than in any other book of the Bible. The word occurs even in the sections of the book dealing with personal hygiene. Holy means pure, unblemished, clean, blameless. The opposite of holy is sinful. It is in contrast with God's holiness that we can understand man's sinfulness. Leviticus reveals the standards by which sinful people could have fellowship with a holy God. These standards and regulations point out the vast difference between the character of man and the character of God. God sees us as His Son as Christians (i.e., "in Christ").

2. Sin is essentially wrong that man does to God. To have a relationship with God, the wrong the redeemed sinner had done to God had to be atoned for. The Israelite did this wrong daily. It was the natural fruit of his sinful nature. Consequently he had to make payment for his sin periodically to God (monthly, seasonally, and yearly). God specified how the sinners were to pay for the wrong done Him, namely, by the offerings and sacrifices specified in the law. In Leviticus we learn that wrong done to another human being is wrong done to God. People belong to God, God gives them their lives in trust, and they bear God's image. When one person violates the basic rights of another, he has wronged not only that person but God too (cf. Gen. 39:9; Ps. 51:4). We too sin daily, but "Jesus paid it all." We could never compensate God adequately for the wrong we do to Him by sinning.

3. Sin results in distance from God. Because man is unlike God in his character, he is separate from God in his experience. The Israelites could not approach God except as God made a way and brought them near to Himself. The levitical system of worship illustrated the distance between man and God due to sin and the need for some provision to bring man back to God. The veil, the curtains, and the priests separated the ordinary Israelite from God. He doubtless sensed his personal separation from God as he participated in worship. Jesus tore the veil in two and opened access to God for us. After the Fall, Adam and Eve hid from God.

Another major revelation in Leviticus is the nature of atonement. Atonement is, of course, the solution to the problems that sin creates. Atonement means satisfaction. God covered the sins of the Israelites until a final, acceptable sacrifice would remove them completely. Old Testament saints obtained salvation on credit. (Ill. of a credit card) Through atonement man who is a sinner could enter into fellowship with God. Three things had to be present to make atonement for sin.

1. There had to be substitution. Every animal sacrifice in Israel involved the substitution of one life for another. A living being had to stand in the sinner's place and take the punishment for his sin. The substitute had to be sinless. Every sacrifice of an animal involved the death of an innocent substitute. Animals do not sin. They are not morally responsible.

2. There had to be imputation. God transferred the guilt of the sinner to his substitute when the sinner personally identified with his substitute by laying his hands on it. This ritual illustrated the transference of guilt for the Israelites.

3. There had to be death. Finally the substitute to which God had imputed guilt had to die. Atonement could not take place without death. The shedding of blood illustrated death. Blood is the essence of life (17:11). Bloodshed was a visual demonstration of life poured out. Sin always results in death (cf. Rom. 6:23). Clearly love lay behind this plan even though Moses did not explain why God provided atonement in Leviticus. God opened the way for sinners to have fellowship with Himself by providing for the covering of sins. God could have preserved His holiness and satisfied the demands of his justice by annihilating every sinner. However, God chose another way because He loves man.

A third major revelation in Leviticus is the nature of redemption. Redemption essentially means purchase. To redeem means to purchase for oneself. When God redeemed Israel in Egypt, He bought the nation for Himself. God then provided freedom so the Israelites could be His special treasure. Leviticus teaches three things about redemption.

1. Redemption rests on righteousness. Leviticus reveals that God did what was right to restore man to Himself. He did not simply dismiss sin as unimportant. He provided a way whereby the guilt of sin could be paid for righteously. Redemption rests on a payment to God, not pity.

2. Redemption is possible only by blood. The sacrificial shedding of blood is the giving up of life. The rites of animal sacrifice portrayed this graphically. People do not obtain redemption when they pour out their lives in service but by life poured out in death (cf. Heb. 9:22). Man's redemption cost God the life of His own Son ultimately.

3. Redemption should produce holiness. Redemption should lead to a manner of life that is separate from sin. Redemption does not excuse us from the responsibility of being holy. It gives us the opportunity to be holy. Holiness of life results from a relationship to God and fellowship (communion) with Him that redemption makes possible.

Redemption deals with the sinner's relationship to God whereas atonement deals with his relationship to sin. You have experienced redemption, but God has atoned for your sins.

I would summarize the message of Leviticus as follows on the basis of this three-fold emphasis on sin, atonement, and redemption. God has made provision for the covering of man's sin so man can have fellowship with God.

Genesis revealed that God made man in His own image to have fellowship with Himself. Man enjoyed that fellowship as long as he trusted and obeyed God. However when man ceased to trust and obey God, sin broke that fellowship. God then proceeded to demonstrate to fallen man that He is trustworthy, faithful. Those individuals who trusted and obeyed Him were able to enjoy fellowship with God again.

Exodus emphasized that God is also sovereign. He is the ultimate ruler of the universe who can and did redeem the nation of Israel. He did this so He could demonstrate to all people of all time how glorious it can be to live under the government of God.

Leviticus deals with how sinners can have fellowship with a holy God. Leviticus clarifies both the sinfulness of man and the holiness of God. The proper response of the redeemed sinner to a holy God is worship. Leviticus explains how Israel was to worship God. The Israelites worshipped God under the Old Covenant. Our worship is different because we live under the New Covenant.

Constable: Leviticus (Outline)

Outline

"At first sight the book of Leviticus might appear to be a haphazard, even repetitious arrangement of enactments involving the future life in Canaan of the Israelite people. Closer examination will reveal, however, that quite apart from the division of the work into two basic themes, many of the chapters have their own literary structure. Examples of this can be seen in material patterned after the fashion of a Mesopotamian tablet, with its title, textual content and colophon, as in Leviticus 1:3-7:37-38. Other chapters exhibit a distinct form of construction, which would doubtless prove extremely valuable for purposes of memorizing the contents. Examples of this are to be found in the triadic pattern of the leprosy regulations introduced by the phrase The Lord said to Moses' (Lv. 13:1; 14:1, 33), or the concentric arrangement of propositions (palistrophe) in Leviticus 24:16-22. A particularly attractive literary form is the introverted (chiastic) passage occurring in Leviticus 15:2-30, suggesting considerable artistic ability on the part of the writer."¹⁵

I. The public worship of the Israelites chs. 1-16

A. The laws of sacrifice chs. 1-7

1. The burnt offering ch. 1

2. The meal offering ch. 2

3. The peace offerings ch. 3

4. The sin offerings 4:1-5:13

5. The trespass offerings 5:14-6:7

6. Instructions for the priests concerning the offerings 6:8-7:38

B. The institution of the Aaronic priesthood chs. 8-10

1. The consecration of the priests and the sanctuary ch. 8

2. The entrance of Aaron and his sons into their office ch. 9

3. The sanctification of the priesthood ch. 10

C. Laws relating to ritual cleanliness chs. 11-15

1. Uncleanness due to contact with certain animals ch. 11

2. Uncleanness due to childbirth ch. 12

3. Uncleanness due to skin and covering abnormalities chs. 13-14

4. Uncleanness due to bodily discharges associated with reproduction ch. 15

D. The Day of Atonement ch. 16

1. Introductory information 16:1-10

2. Instructions concerning the ritual 16:11-28

3. Instructions concerning the duty of the people 16:29-34

II. The private worship of the Israelites chs. 17-27

A. Holiness of conduct on the Israelites' part chs. 17-20

1. Holiness of food ch. 17

2. Holiness of the marriage relationship ch. 18

3. Holiness of behavior toward God and man ch. 19

4. Punishments for serious crimes ch. 20

B. Holiness of the priests, gifts, and sacrifices chs. 21-22

1. The first list of regulations for priests 21:1-15

2. The second list of regulations for priests 21:16-24

3. The third list of regulations for priests ch. 22

C. Sanctification of the Sabbath and the feasts of Yahweh ch. 23

1. The Sabbath 23:1-3

2. The Passover and Feast of Unleavened Bread 23:4-8

3. The Feast of Firstfruits 23:9-14

4. The Feast of Pentecost 23:15-22

5. The Feast of Trumpets 23:23-25

6. The Day of Atonement 23:26-32

7. The Feast of Tabernacles 23:33-44

D. The preparation of the holy lamps and showbread 24:1-9

E. The punishment of a blasphemer 24:10-23

F. Sanctification of the possession of land by the sabbatical and jubilee years ch. 25

1. The sabbatical year 25:1-7

2. The year of jubilee 25:8-55

G. Promises and warnings ch. 26

1. Introduction to the final conditions of the covenant 26:1-2

2. The blessing for fidelity to the law 26:3-13

3. The warning for contempt of the law 26:14-33

4. The objective of God's judgments in relation to the land and nation of Israel 26:34-46

H. Directions concerning vows ch. 27

1. Vows concerning persons 27:1-8

2. Vows concerning animals 27:9-13

3. Vows concerning other property 27:14-29

4. The redemption of tithes 27:30-34

Constable: Leviticus

Leviticus

Bibliography

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Copyright 2003 by Thomas L. Constable

Haydock: Leviticus (Book Introduction)

INTRODUCTION.

The Book is called Leviticus : because it treats of the offices, ministries, rites and ceremonies of the Priests and Levites. The Hebrews call it Vayyicra , from the word with which it begins; (Challoner) "and (the Lord) called." The a at the end of this word is printed in a smaller size, to insinuate that little children should begin to read this Book first, if we may give any credit to those who attempt to account for all the irregularities sanctioned by the great Massora! But such irregular letters are the faults of some transcribers, and are of no authority. (Kennicott, Dis. 1.) --- This Book is styled also, "The Priests' Law." (Haydock) --- The seven first chapters explain the sacrifices; the sixteen next, the offices and ordination of the Priests and Levites. From the 23d chapter to the end, the feasts are designated, and some regulations respecting vows are interspersed. All these rites and sacrifices foreshewed the eucharistic sacrifice of Jesus Christ, (St. Leo, ser. 8. de pas. Trid. sef. 22. c. 1.) and tended to keep the Hebrews employed, and at a greater distance from idolatry. (St. Jerome on Isai. i. &c.) --- These prescriptions were given during the month of Nisan, in the second year after the exit, while the Hebrews remained at the foot of Mount Sinai. God spoke from the New Tabernacle. (Tirinus) --- In the Book of Deuteronomy we find but few regulations respecting sacrifices, as Moses had sufficiently explained them in this book. (Du Hamel) --- If we confine ourselves to the letter, we may say these precepts are not good, and carnal; (Ezechiel xx. 25.; Hebrews vii. 16.) but if we consider the spirit, we shall confess that they are excellent, and spiritual. (Romans vii. 14.; 2 Corinthians iii. 6.; Origen, contra Cels. vii.) (Calmet)

Gill: Leviticus (Book Introduction)

INTRODUCTION TO LEVITICUS

This book is commonly called by the Jews Vajikra, from the first word with which it begins, and sometimes תורת כהנים, "the law of the priests" ^a; and this is its name in the Syriac and Arabic versions: by the Septuagint interpreters it is called λευιτικον, and by the Latins, Leviticus, or the Levitical book, because it gives an account of the Levitical priesthood, as the apostle calls it, Heb 7:11. It treats of the sacrifices under the Levitical dispensation, and of the priests concerned in them, and of the times and seasons in which they were offered, and of many other rites and ceremonies. That it was wrote by Moses is not only generally believed by the Jews, but is affirmed in the New Testament; see Mat 8:4 compared with Lev 14:2 from whence, as well as from other citations out of it in other places, the authority of it may be concluded. The matter of it was delivered to Moses, and very likely by him then written upon the erection of the tabernacle, which was in the second year of the Israelites coming out of Egypt, in the first month, and the first day of the month, Exo 40:17 and it was on the same day that the Lord spake to Moses out of it, and delivered to him the laws concerning sacrifices, recorded in the first seven chapters; see Num 1:1 compared with Lev 1:1 and on the eighth day of the same month, and some following days, the remainder of it was given to him, and written by him, see Lev 8:1 to which agrees the Targum of Jonathan on Lev 1:1.

"when Moses had made an end of erecting the tabernacle, Moses thought and reasoned in his heart, and said, Mount Sinai, its excellency was the excellency of an hour, and its holiness the holiness of three days, it was not possible for me to ascend unto it, until the time that the Word was speaking with me; but this tabernacle of the congregation, its excellency is an excellency for ever, and its holiness an holiness for ever, it is fit that I should not enter into it, until the time that be speaks with me from before the Lord; and therefore the Word of the Lord called to Moses, and the Word of the Lord spake with him out of the tabernacle of the congregation, saying;''

and to the same purpose the Jerusalem Targum. It was written in the year from the creation of the world 2514, and about 1490 years before the coming of Christ. The various sacrifices, rites, and ceremonies made mention of in it, were typical of Christ, and shadows of good things to come by him: there are many things in it, which give great light to several passages in the New Testament, and it is worthy of diligent reading and consideration.

Gill: Leviticus 8 (Chapter Introduction)

INTRODUCTION TO LEVITICUS 8

The order for the consecration of Aaron and his sons is renewed, Lev 8:1 which accordingly was set about and performed by Moses, Lev 8:4 who having first washed and clothed them, first Aaron, and then his sons, with the garments of the priesthood, anointing at the same time the tabernacle of the altar, and what appertained to them and Aaron also, Lev 8:6 and then he slew the bullock for the sin offering, and the ram for the burnt offering, and the ram of consecration; and did with the blood, fat, shoulder, and breast, and the meat offering belonging thereunto, as he had been directed, Lev 8:14 and the chapter is concluded with some instructions about boiling the flesh, and burning the remainder of it, and keeping the charge of the Lord night and day for seven days, Lev 8:31.