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Exegetical and Hermeneutical Commentary of Leviticus 8:6

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And Moses brought Aaron and his sons, and washed them with water.

6. ( a) washing; cp. Exo 29:4.

Fuente: The Cambridge Bible for Schools and Colleges

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.

Fuente: Albert Barnes’ Notes on the Bible

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

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

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, Re 1:5.

Fuente: John Gill’s Exposition of the Entire Bible

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 mel (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 (the initial letter of ), 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 “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.

Fuente: Keil & Delitzsch Commentary on the Old Testament

Verses 6-12:

Moses first washed Aaron, likely with water from the brazen laver. This was done in the sight of the people, and consisted of washing those parts of the body not covered by the linen drawers, see Ex 28:42. This symbolized Aaron’s ceremonial cleansing. Then Moses placed upon him the holy garments of the high priest. These are described in Exodus chapter 28. The robing with these garments followed the order set forth in Scripture.

Following the investiture of Aaron with the high priest’s garments, Moses then anointed the tabernacle, the altar and all its vessels, and the laver and its base. For this purpose he used the holy anointing oil, described in Ex 30:22-25. He then poured the oil upon Aaron’s head, from which it ran down upon his beard and his garments, see Ps 133:1-3.

The symbolism of this anointing is the consecration to service by the Holy Spirit, see 1Jo 2:20, 27.

Fuente: Garner-Howes Baptist Commentary

THE CONSECRATION 8:636
TEXT 8:636

And Moses brought Aaron and his sons, and washed them with water.

And he put upon them the coat, and girded him with the girdle, and clothed him with the robe, and put the ephod upon him, and he girded him with the skilfully woven band of the ephod, and bound it unto him therewith.

And he placed the breastplate upon him: and in the breastplate he put the Urim and the Thummim.

And he set the mitre upon his head; and upon the mitre, in front, did he set the golden plate, the holy crown; as Jehovah commanded Moses.

And Moses took the anointing oil, and anointed the tabernacle and all that was therein, and sanctified them.

And he sprinkled thereof upon the altar seven times, and anointed the altar and all its vessels, and the laver and its base, to sanctify them.

And he poured of the anointing oil upon Aarons head, and anointed him, to sanctify him.

And Moses brought Aarons sons, and clothed them with coats, and girded them with girdles, and bound head-tires upon them; as Jehovah commanded Moses.

And be brought the bullock of the sin-offering: and Aaron and his sons laid their hands upon the head of the bullock of the sin-offering.

And he slew it; and Moses took the blood, and put it upon the horns of the altar round about with his finger, and purified the altar, and poured out the blood at the base of the altar, and sanctified it, to make atonement for it.

And he took all the fat that was upon the inwards, and the caul of the liver, and the two kidneys, and their fat; and Moses burned it upon the altar.

But the bullock, and its skin, and its flesh, and its dung, he burnt with fire without the camp; as Jehovah commanded Moses.

And he presented the ram of the burnt-offering: and Aaron and his sons laid their hands upon the head of the ram.

And he killed it; and Moses sprinkled the blood upon the altar round about.

And he cut the ram into its pieces; and Moses burnt the head, and the pieces, and the fat.

And he washed the inwards and the legs with water; and Moses burnt the whole ram upon the altar: it was a burnt- offering for a sweet savor; it was an offering made by fire unto Jehovah; as Jehovah commanded Moses.

And he presented the other ram, the ram of consecration: and Aaron and his sons laid their hands upon the head of the ram.

And he slew it; and Moses took of the blood thereof, and put it upon the tip of Aarons right ear, and upon the thumb of his right hand, and upon the great toe of his right foot.

And he brought Aarons sons; and Moses put of the blood upon the tip of their right ear, and upon the thumb of their right hand, and upon the great toe of their right foot: and Moses sprinkled the blood upon the altar round about.

And he took the fat, and the fat tail, and all the fat that was upon the inwards, and the caul of the liver, and the two kidneys, and their fat, and the right thigh:

and out of the basket of unleavened bread, that was before Jehovah, he took one unleavened cake, and one cake of oiled bread, and one wafer, and placed them on the fat, and upon the right thigh:

and he put the whole upon the hands of Aaron, and upon the hands of his sons, and waved them for a wave-offering before Jehovah.

And Moses took them from off their hands, and burnt them on the altar upon the burnt-offering: they were a consecration for a sweet savor: it was an offering made by fire unto Jehovah.

And Moses took the breast, and waved it for a wave-offering before Jehovah: it was Moses portion of the ram of consecration; as Jehovah commanded Moses.

And Moses took of the anointing oil, and of the blood which was upon the altar, and sprinkled it upon Aaron, upon his garments, and upon his sons, and upon his sons garments with him, and sanctified Aaron, his garments, and his sons, and his sons garments with him.

And Moses said unto Aaron and to his sons, Boil the flesh at the door of the tent of meeting: and there eat it and the bread that is in the basket of consecration, as I commanded, saying, Aaron and his sons shall eat it.

And that which remaineth of the flesh and of the bread shall ye burn with fire.

And ye shall not go out from the door of the tent of meeting seven days, until the days of your consecration be fulfilled: for he shall consecrate you seven days.

As hath been done this day, so Jehovah hath commanded to do, to make atonement for you.

And at the door of the tent of meeting shall ye abide day and night seven days, and keep the charge of Jehovah, that ye die not: for so I am commanded.

And Aaron and his sons did all the things which Jehovah commanded by Moses.

THOUGHT QUESTIONS 8:636

153.

When Moses washed Aaron and his sons how much water did he use? i.e., how was it done?

154.

Describe in a sentence each of the following: (1) the coat; (2) girdle; (3) robe; (4) ephod; (5) band of the ephod; (6) breastplate; (7) Urim and Thummin; (8) turban; (9) golden plate or holy crown.

155.

Why anoint inanimate objects such as the items of the tabernacle?

156.

What is meant by the foot of the laver? What was its purpose?.

157.

Upon what part of Aaron did Moses pour the anointing oil?

158.

List the items of clothes worn by Aarons sons.

159.

Are we to understand from Lev. 8:15 that Moses had to make atonement for the altar? Explain.

160.

How is it that none of the meat from the sin offering was eaten by the priests?

161.

For whom was the sin offering made? For whom was the burnt offering given? Arent they in reverse order? Discuss.

162.

Why did Moses place the blood upon the ear, the hand and the foot of Aaron and his sons?

163.

What happened to the right thigh of the animal? To the unleavened bread? To the breast of the ram?

164.

How were the garments of Aaron and his sons consecrated? 165. What was eaten during the seven days of the ordination? How prepared?

166.

Aaron and his sons were restricted as to movement. Why?

PARAPHRASE 8:636

Then he took Aaron and his sons and washed them with water, and he clothed Aaron with the special coat, sash, robe, and the ephod-jacket with its beautifully woven belt. Then he put on him the chestpiece and deposited the Urim and the Thummim inside its pouch; and placed on Aarons head the turban with the sacred golden plate at its frontthe holy crownas the Lord had commanded Moses. Then Moses took the anointing oil and sprinkled it upon the Tabernacle itself and on each item in it, sanctifying them. When he came to the altar he sprinkled it seven times, and also sprinkled the utensils of the altar and the washbasin and its pedestal, to sanctify them. Then he poured the anointing oil upon Aarons head, thus setting him apart for his work. Next Moses placed the robes on Aarons sons, with the belts and caps, as the Lord had commanded him. Then he took the young bull for the sin offering, and Aaron and his sons laid their hands upon its head as Moses killed it. He smeared some of the blood with his finger upon the four horns of the altar, and upon the altar itself, to sanctify it, and poured out the rest of the blood at the base of the altar; thus he sanctified the altar, making atonement for it. He took all the fat covering the entrails, the fatty mass above the liver, and the two kidneys and their fat, and burned them all on the altar. The carcass of the young bull, with its hide and dung, was burned outside the camp, as the Lord had commanded Moses. Then he presented to the Lord the ram for the burnt offering. Aaron and his sons laid their hands upon its head, and Moses killed it and sprinkled the blood back and forth upon the altar. Next he quartered the ram and burned the pieces, the head and the fat. He then washed the insides and the legs with water, and burned them upon the altar, so that the entire ram was consumed before the Lord; it was a burnt offering that pleased the Lord very much, for Jehovahs directions to Moses were followed in every detail. Then Moses presented the other ram, the ram of consecration; Aaron and his sons laid their hand upon its head. Moses killed it and took some of its blood and smeared it upon the lobes of Aarons right ear and the thumb of his right hand and upon the big toe of his right foot. Next he smeared some of the blood upon Aarons sonsupon the lobes of their right ears, upon their right thumbs, and upon the big toes of their right feet. The rest of the blood he sprinkled back and forth upon the altar. Then he took the fat, the tail, the fat upon the inner organs, the gall bladder, the two kidneys with their fat, and the right shoulder, and placed on top of these one unleavened wafer, one wafer spread with olive oil, and a slice of bread, all taken from the basket which had been placed there before the Lord. All this was placed in the hands of Aaron and his sons to present to the Lord by a gesture of waving them before the altar. Moses then took it all back from them and burned it upon the altar, along with the burnt offering to the Lord; and Jehovah was pleased by the offering. Now Moses took the breast and presented it to the Lord by waving it before the altar; this was Moses portion of the ram of consecration, just as the Lord had instructed him. Next he took some of the anointing oil and some of the blood that had been sprinkled upon the altar, and sprinkled it upon Aaron and upon his clothes and upon his sons and upon their clothes, thus consecrating to the Lords use Aaron and his sons and their clothes. Then Moses said to Aaron and his sons, Boil the meat at the entrance of the Tabernacle, and eat it along with the bread that is in the basket of consecration, just as I instructed you to do. Anything left of the meat and bread must be burned. Next he told them not to leave the Tabernacle entrance for seven days, after which time their consecration would be completedfor it takes seven days. Then Moses stated again that all he had done that day had been commanded by the Lord in order to make atonement for them. And again he warned Aaron and his sons to stay at the entrance of the Tabernacle day and night for seven days. If you leave, he told them, you will diethis is what the Lord has said. So Aaron and his sons did all that the Lord had commanded Moses.

THE GARMENTS OF THE HIGH PRIEST

8:69

Holy Crown

Mitre

Breastplate

Ephod

Coat

Robe

Band (girdle)

8. A board of the Tabernacle tenons

9. Floor planshowing its boards

10. The innermost (linen) curtain of the Tabernacle. Note that it was formed of two groups of five curtains decorated with cherubim, and joined by loops and taches (or clasps).

COMMENT 8:636

Lev. 8:6 The washing of Aaron and his sons is very important. It only happened one time. Whereas their feet and hands later were washed many times, they were bathed but once at the entrance into their office and work. The water used was from the laver. Whether they could be immersed in such a container is open to question since the size or capacity of the foot of the laver is not known; neither is the size of the laver itself described. We do know we are buried with Christ in baptism (Rom. 6:4) as we enter our office and work of priests (1Pe. 2:5), and that such a washing is called the bath (or laver) of regeneration and the renewal of the Holy Spirit (Tit. 3:5). We need often to return to the source of cleansing, the precious blood, and repent, confess and pray over our sins that He might forgive us and keep us clean. 1Jn. 1:7-9. Cf. Act. 8:22 ff.

Lev. 8:7 Following the purification there must be the endowments. These come almost simultaneously. The six garments of the high priest are here under consideration. We ask the reader to once again refer to the picture and description found in this text. We shall add a few additional observations here:

(1) Ephod: This seems to be the one garment which distinguished a priest. Cf. 1Sa. 2:28; 1Sa. 14:3; 1Sa. 21:9; 1Sa. 22:18; 1Sa. 23:6; 1Sa. 30:7. Davids request for the ephod is tantamount to saying bring to me the priest. Both David and Samuel put on the ephod to perform the tasks of a priest. They could have not so acted without the ephod.

(2) A coat of fine linen: There was a sash and trousers to accompany the coatall of these to be worn under the ephod. Tradition has it that this coat was without seam like our Lords (Joh. 19:23).

(3) A turban, a mitre, or a bonnet were worn by both the high priest and the lesser priests for ornament and beauty. Upon the headdress of the high priest was a golden plate upon which was inscribed holiness unto the Lord.
(4) The ephod for the high priest had a sash, girdle, or band. This was skillfully woven with the colors of blue, scarlet and purple.
(5) Under the ephod and over the coat was the robe of the ephod. It reached down to the feet; it was set alternately with silver bells and pomegranates.
(6) Finally the breastplate.

Lev. 8:8 In this folded piece of cloth was a pocket, and in the pocket was the Urim and the Thummim. Sewn onto the outside of the breastplate were twelve stones: one stone for each tribe and the names inscribed upon each separate stone. Such stones have been described in Exodus chapter 28. We fondly hope that all our readers will have a copy of Wilbur Fields splendid text on Exodus. For the benefit of those who do not, we shall describe briefly the breastplate and its meaning. We ought to mention the fact that in order to hold the breastplate upon Aarons chest, two stones were sewn on the ephod upon his shoulders. The names of all twelve tribes were engraved on each of those stones. The breastplate was held here by cords or chains. Thus the twelve tribes of Israel were upon the heart and shoulders of the great high priest. The application of these thoughts to our great high priest are too obvious to need much more than a mention of them. Andrew Bonar has a most unusual comparison to make just here: (15a)

It is curious to notice a connection between New Jerusalem glories and the breastplate, and yet more to observe that both point back to Eden. It may thus be shewn. The first precious stone mentioned in the Bible is the onyx-stone (Gen. 2:12); and it was this stone that formed the stones of memorial on the shoulders of the high priests ephod (Exo. 28:9), on which the names of the twelve tribes were engraven. Then, further, and more directly as to the breastplate, there is mention in Ezekiel (who is the prophet that describes the cherubim, and most frequently refers to Eden) of the following precious stones having been in Eden:The sardius, topaz, and diamond, the beryl, and the onyx, and the jasper, the sapphire, the emerald, and the carbuncle (chap. Exo. 28:13). It would almost appear as if the breastplate of the high priest pointed back to Eden, promising to Gods Israel readmission into its glories; while New Jerusalem speaks of the same, presenting to the redeemed all, and more than all, the glory of Paradise, into which they are introduced by the Lamb, the true High Priest, who bears their names on His heart. Add to this, that in Rev. 4:3, He who sits on the throne was to look upon as the jasper and the sardine stonethe first and last in order of the breastplate stones. So to speak, here is the breastplate tinge in the beams that radiate from the Father who sent His Son.

We do wish to comment upon the meaning of the two strange objects called the Urim and the Thummim. The first word means lights used in the same way as the sun and moon are called lights. Cf. Psa. 136:7. The second term means perfections. Whatever they were they had to do with the communication of God to Aaron through them. Bonar believes the Urim and Thummim are another form of the ten commandments or more of the commandments of God. Perhaps there is an allusion to them in Psa. 19:1-14 where the law of the Lord is said to be perfect and the commandments of the Lord to be an enlightener of the eyes. It has been suggested by one who is a ready scribe in the law of God, that the stones of the breastplate were arranged in the manner in which the tents were pitched around the ark thus:

The Urim and Thummim would be in the midst, corresponding to the place of the ark; and the stones on each of the four sides. If so, do we not see Israel encamped in safety with the Law in the midst? Or in other words, with the Revealed God in the midst. Theredeemed abide secure because His revealed will is their rule. (Cf. 1Sa. 14:41-42; 1Sa. 28:6)

The mode of consulting the Lord by the Urim is uncertain. It may have been simply this: the priest put on the breastplate with all it contained, when he drew near the Lords presence. And this was an appropriate action for the Urim was a sign or testimony of the Lord being in the midst of Israel, ready to be consulted in time of need. (1Sa. 28:6; Neh. 7:65) (Bonar)

Lev. 8:9 The headdress of the high priest is called a mitre in contrast to the headgear of the common priest which was called a bonnet. Upon this turban or mitre was fastened a golden crown or golden plate; we cannot be sure of the size or design of the plate, i.e. if it were rectangle or a half-circle. Engraved upon it were the words holiness to the Lordhence it is called the holy crown.

The thought seems to be that all the high priest accomplishes is to exalt and uphold the holiness of God. As we look up into the face of the sinless Son of God we read again and again what God requires is holiness. In our High Priest we can be both holy and righteous.

Lev. 8:10-11 Aaron and his sons are arrayed and anointed; they are now left by Moses to stand within the court of the tabernacle. Moses is to take the anointing oil and apply it to the various items of furniture in the tabernacle. These same pieces have been previously sprinkled with blood, they are now anointed or set-apart for their service. It is very instructive to notice the careful consistency of the scriptures: no one is ready for service until he is first cleansed and then anointed. It is just as true of inanimate objects such as the table of showbread or the golden candlestick.

The altar of burnt offering is of special significance because it is from this altar all sacrifices and services begin. Seven times must the anointing oil be applied to it. The flesh hooks, the basins, the pans and all other items used to serve the altar received the anointing oil.

The base or foot of the laver along with the top or basin of this receptacle were anointed. If the molten sea was patterned after the laver then the laver could have held considerable water. Even the portable lavers in Solomons temple held 240 gallons of water. (1Ki. 7:38-39) The lower portion of the tabernacle laver was for cleansing necessary for both priest and sacrifice and this would require a large quantity of water. The ritual thus performed sanctified or set-apart these physical items for a holy purpose.

Lev. 8:12 This verse reminds us of Psa. 133:1-2 Behold, how good and how pleasant it is for brethren to dwell together in unity! It is like the precious oil upon the head, that ran down upon the beard, even Aarons beard; that came down upon the skirt (or collar) of his garment. Unity comes from God not manfrom the Spirit of God not the spirits of men. The oil was a composite of several substances. So are the many to contribute to each other in a fragrance better than any one apart from the other. Perhaps the point is with the abundance of oil as compared with the abundance of joy shared in unity. The oil was poured, not sprinkled. We are also reminded of our Lord who was anointed with the Holy Spirit at His baptism and received Him without measure (Act. 10:35; Joh. 3:34).

Lev. 8:13 The sons of Aaron had distinctive dress. It consisted of linen drawers, with a close fitting cassock, also linen, white, but with diamond or chessboard pattern on it (Exo. 29:8-9). Upon their heads they were to wear caps or bonnets in the form of a cup-shaped flower, also of fine linen. In all their acts of ministration they were to be barefooted. The subsequent sons of Aaron were to make up the priesthood as separate from the Levites.

Lev. 8:14 A sin offering must be made for the priests before worship can be conducted on behalf of others. Both Aaron and all four of his sons laid their hands upon the head of the young bull. This is the only act performed by them; all other action was taken by Moses. The sins of the priests must first be admitted and transferred to the sin bearer. If more preachers today were as repentant about their sins as they expect the people to be about theirs, we would all be able to worship in spirit and in truth.

Lev. 8:15-17 The altar must be purified before it can be used. It has already been set-apart or sanctified, but for this particular ceremony or service it must be purified with blood. Much of the altar was touched with the bloodthe horns and base. Bonar has an interesting observation here: But why purify the altar? In order to bring to view another truth. The sin laid on the altar would have polluted it had not this blood been previously laid on it to preclude this danger. So the Son of Man was prepared by the depth and intensity of His purityby the abundant indwelling of the Holy Spiritfor bearing the sin laid upon Him without being thereby polluted at all. He was so set apart and purified beforehand, in the body prepared for Him, that the sins of a world lying upon His person communicated no stain whatsoever to Him. We indeed have an altar.

Lev. 8:18-21 The ceremony for the burnt offering is the same here as given in Lev. 4:9-11. Cf. Lev. 1:3-9. All we have said earlier as to the significance of the burnt offering is related here to Aaron and his sons. The priest was indeed himself compassed about with infirmity; offerings then must not only be made for the worshippers, but for himself.

Lev. 8:22 It would seem that to a very large extent all that preceded was but preliminary to the offering of the ram of consecration. It has been well observed that this is the priests trespass offering. What thoughts were in the mind of the priest as he laid his hand upon the head of this ram? He must identify himself with the animalhe is sayingI am being offered, he is taking my place. But more than this, he sees himself givensacrificed in the service of the priesthood.

Lev. 8:23-24 In a most dramatic manner the whole person is dedicated to the service of God and man. Blood upon the right ear symbolizing the dedication of what we hear. There are two aspects of this dedication: (1) We can choose what we hear. Not all we hear can be chosen, but when we can choose we prefer to listen to that which pleases the One to whom these ears are dedicated; (2) We can respond to what we have heard as if we were acting in the place of God for indeed we are! The order of anointing is meaningful: the hand and foot move in response to what is heard.

Once again our great high priest is our example in this dedicationA body hast thou prepared for me (Heb. 10:5) well describes His commitment. We are reminded that our bodies are not ours, but His (1Co. 6:19-20).

Lev. 8:25-27 These verses are a review summary of the parts of the sacrifice offered. They also present in a most meaningful manner the dedication of the priests to God. Notice the various portions as they are placed in the hands of the priests: (1) The fat of the flesh and the fat of the tail; (2) the fat that belonged to the Lord, i.e. the fat from the inward parts including the fat upon the liver and the kidneys; (3) the right thigh of the animal; (4) three pieces of the unleavened breadone piece from each of the three orders of preparation. All of these were placed in the hands of Aaron and his sons. When their hands are thus full they are to wave this before God as an expression that all of it is devoted or given to Him. We are sure that in this ceremony the priest is saying My body, soul and spirit are given to Thee in service to men, but we believe there is something also symbolic in the portions chosen: (1) the fat of the flesh or tailthe external energy of the everyday activities; (2) the fat sacred to GodI am responsible for giving it to Himmy deepest desires belong to Him; (3) my strength comes from Him and belongs to Him; (4) all I have is a gift of thanksgiving to Him. The priests really had their hands full in the task given to them by God. We are those priests today! (1Pe. 2:5)

Lev. 8:28-29 We must remember the altar of burnt offering was always alivethe altar fire never went out. One sacrifice had not been consumed until another was laid upon the burning embers. Upon such a fire was the ordination offering cast by Moses. The whole burnt offering was in a manner, the primary sacrifice; it expressed atonement, full atonement. Therefore, the putting on it of those pieces which represented the giving up of feelings and desires, and the meat offering, which represented the persons whole substance, was a deceleration that all we offer to God must be on the foundation of atonement. By Him, therefore, let us offer the sacrifice of praise to God continually. (Heb. 13:15) (Ibid.)

The last action of the consecration of the priests was the holding up and waving before God by Moses of the breast of the consecration ram. It seems a most poignant conclusion to all the proceedings. Does this say as the heart of the sacrificial animal is held up and offered to Jehovah so we give our hearts to Him? Or is this saying all we have given is represented in the heart of the animal we now offer to Thee?

Lev. 8:30 It would seem in this verse we have a repetition of what has already been done. Has not the blood and oil already been sprinkled upon Aaron and his sons and even upon their garments? (Cf. Lev. 8:12; Lev. 8:24) Indeed it has but not upon them as priests. They were only men, the sons of Levi. They are now priests unto God and as such they receive a double portion of Gods blessings. Someone has well observed that blood separates and oil uniteswhen they are mixed Gods man is set-apart and committed to Him; twice over have Aaron and his sons been given to Him.

Isnt it curious to read of garments being set apart? We have allusions to this in the New Testament: hating even the clothing stained by corrupted flesh (NIS) or but hate the very clothing that is contaminated with sensuality. (NEB) Cf. Rev. 3:4; Rev. 16:15. Garments are analogous to our outward appearance and actions. May our actions and attitudes compliment our purposes as well chosen clothes compliment the person of the one who wears them.

Lev. 8:31 The ram of the consecration will be eaten by the priests and in this sense does indeed become their trespass offering. This is an indication of the peace and atonement made by the previous sacrifices. The fire for the cooking no doubt came from the brazen altar. Boiled meat and unleavened bread at the door of the tabernacle. This was done in the sight of all the congregation to assure them that these men were acceptable to God and were now their servants.

Lev. 8:32 There must be nothing left to corrupt, and nothing left neglected. Either it must be wholly eaten or wholly burned. This would suggest the fact that there are no half-way measures in the service of God.

Lev. 8:33-34 We have suggested earlier that the presence of the priests within the tabernacle, i.e. the outer court (or was it the holy place?) suggests that peace has been accomplished and to all intents they enjoy the benefits of the peace offering. What would these men do during these seven days? Perhaps these ceremonies took longer than they seem to by merely reading about them. Were they repeated for the benefit of some who could not be present to see them the first time? Perhaps meditation then was much more fully developed than it is today.

Lev. 8:35 This should be no weariness to those who rejoice in the presence of God. But God is serious about this prohibitiondo it or die! It is interesting to note Moses disclaiming authority for this command. He says for so I am commanded.

Are present-day priests to be continually in any form of service to God? We read Rejoice evermore, pray without ceasing, in everything give thanks (Rom. 12:12) (1Th. 5:17). It is an imperative with us alsowe do this or we die spiritually.

Lev. 8:36 When the Lord ceased to speak it was time for men to act. Aaron and his sons did as the Lord commanded. From what we later learn of two of Aarons sons their hearts must have not been in their actions.

Bonar has a fine application of the meaning of the word consecration as it relates to the New Testament. He says:
Looking back on this chapter, the subject of the consecration of the priests leads us to an interesting investigation. The consecration was the time when a priest was fully brought into the duties of his office, and all the privileges of his office. Though of Aarons line, still he was not fully a priest till he was consecrated. This is to be kept in mind; for, with a reference partly to this idea and partly to the Hebrew term for it mille yadh, filling the hand, the Septuagint were led to adopt the Greek word perfect to express consecration.

If we keep this in remembrance, we are prepared to understand several passages of the New Testament that otherwise are difficult and obscure. In the Epistle to the Hebrews, Christ is spoken of (chapter Lev. 2:10) as made perfect by sufferings; and more specially (chapter Lev. 5:9), being made perfect is connected with His priesthood; and in chapter Lev. 7:28, this is the term used to describe His consecration. There is no difficulty left, when we see it is office, not character, that is spoken of. Now, in a figurative way, but with a reference to this idea, Heb. 10:14 represents Jesus as perfecting those that are set apart by His blood; i.e. He puts them, by His one offering, into the possession of all the privileges of fully pardoned and justified ones. The spirits of just men made perfect (Heb. 12:23) bears the same reference; they are entered into possession of, or fully installed in, what was intended for them. Like Aarons sons, looking forward to privileges inasmuch as they were priests sons, but not entered on possession till the day of perfectionso had it been with these just men. James (Jas. 2:22) says, By His works was faith made perfect. Faith was carried out to its proper purpose; it entered on its proper work; it was inaugurated visibly by His works. It is thus, too, in 1Jn. 2:5, Whoso keepeth His word, in him verily is the love of God perfected. The love of God, which he feels, is carried out to its proper extent, or is fully made use of for the purpose intended, when it leads a man to walk holily. It has its consecration-dayit has fully entered on its office.

This is still better seen in 1Jn. 4:17, Herein is our love made perfect. It is Gods love to us that is the themethe love that is with us. He calls it (as if the name Immanuel were running in his mind) the love with us, i.e., Gods display of love to us (Lev. 8:16) in His Son, which is now our property. He says this love of God to us is made perfecthas got its consecration-dayhas fully entered on its office. Herein (viz., as Lev. 8:10, in the sending of His Son) has Gods love to us reached its perfection. The ocean has been filled with love; it is an ocean which we may call ours; angels cannot call it theirs. And so complete is this display of Gods love to us, that at the day of judgment we shall have no fear; and even at present, in spite of indwelling sin, we by union to Him are as really righteous as our Suretyas He is, so are we! Hence it is that they altogether mistake the gospel who cherish fears and doubts, as if they were part of its results. This love has no element of fear in it; nay, He that feareth is not made perfect in love Lev. 8:18. He who still fears, and has suspicious doubts remaining, has not entered upon his consecration-dayhas not fully entered upon the enjoyment of the privileges to which this love entitles him: for this perfect love casts out all fear. Such a man is not installed in full possession of the love.

FACT QUESTIONS 8:636

200.

Why is the washing of Aaron and his sons so important? How does it relate to us?

201.

Name and describe the six items in the dress of the high priest. What application is there in this for us?

202.

Discuss the meaning and use of the Urim and Thummim.

203.

Why anoint the furniture in the tabernacle since it was already sprinkled with blood?

204.

How is the laver related to the molten sea? How related to us?

205.

How is the anointing of Aaron compared to the unity of brethren?

206.

List the items in the dress of Aarons sons.

207.

Why the sin offering before the burnt offering?

208.

Why was it necessary to purify the altar?

209.

What is distinctive about this burnt offering as compared with all others?

210.

What constituted the priests trespass offering? Discuss.

211.

Please carefully analyze the use of blood on the person of Aaron and his sons. Relate it to us as priests unto God.

212.

The priests really had their hands full. Describe the items in their hands and what they mean.

213.

In what sense can we say the whole burnt offering was in a manner the primary sacrifice?

214.

What was the last act in the consecration of the priestsof what significance?

215.

Show how Lev. 8:30 is not repetitious.

216.

Why sanctify the garments of the priests?

217.

Why burn up all left from the meal? What lesson is taught to the congregation by the meal of the priests?

218.

Why the insistence that the priests stay within the precincts of the tabernacle? What lesson for us?

Fuente: College Press Bible Study Textbook Series

(6) And washed them with water.As the first initiatory rite of the consecration, Moses caused Aaron and his sons to bathe (see Lev. 16:4), thus symbolising their purification from sin. Where the phrase to wash with water is used without specifying any particular part or parts of the body, as in Gen. 19:2; Gen. 24:32, Exo. 30:19; Exo. 30:21, Deu. 21:6, it denotes the washing or bathing of the entire body. This was not done in the presence of the people, but in a baptistry, behind a curtain. During the second Temple the sacerdotal immersion could not be effected in a vessel, but had to take place in a hollow made in the ground, containing at least twenty-four cubic feet of water. The installation of the priest, which is here conducted by Moses, as the giver and representative of the Divine law, was during the second Temple performed by the Sanhedrin, who sat in Moses seat.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

6. Washed them with water Physical purity is desirable in itself. Cleanliness is next to godliness. But this washing of the outer man symbolizes the purgation of the inner man from all filthiness of the spirit, by the washing of regeneration and the renewing of the Holy Ghost. Nearly all pagan nations employ water as an indication of a moral cleansing, either borrowing the practice from the Hebrews or because the symbolism is naturally suggested to the mind. The Egyptian priests bathed in cold water twice each day and twice each night. Exo 2:5, note. The supposition that this washing of the priests in the wilderness was by the immersion of the entire person is too violent to be entertained. Nevertheless the Hebrew word here used is the same as that found in 2Ki 5:10, “Go wash in Jordan.” For its bearing on the meaning of see Methodist Quarterly, January, 1874, and January, 1875, p. 67.

Fuente: Whedon’s Commentary on the Old and New Testaments

The Preparation for The Consecration Of Aaron and His Sons – The Sanctifying of The Tabernacle and Its Contents, The Robing of the Priests, and The Anointing of Aaron ( Lev 8:6-13 ).

Aaron and his sons are first robed in the robes of their office. For the full details of these robes, and their manufacture, see Exodus 28. It is a reminder that as Christians who have responded fully to Christ we too have been robed in the righteousness of Christ (2Co 5:21 compare Isa 61:10) so that we may serve Him as priests before God. Without that robe, giving us status and authority in Him, we could not serve a holy God.

Lev 8:6

‘And Moses brought Aaron and his sons, and washed them with water.’

Moses first action with Aaron and his sons was to wash them with water. This was a ceremonial washing and indicated the preliminary removal from Aaron and his sons of the taint of earthiness. They were to be made outwardly as free of earthly taint as when they came into the world (that is, once they had been washed after birth). No earthly stains of life should remain on them. They were coming into the presence of the Holy One, the One Who was not of this earth. Nothing earthy must cling to them.

Like all ceremonial washing this had nothing to do with spiritual ‘cleansing’. Water did not ‘cleanse’ (unless mixed with sacrificial ashes as in the water of purification – Numbers 19). It washed off earthiness preparatory to cleansing. The constant refrain after ceremonial washing is ‘and shall not be clean until the evening’. Men were cleansed as they waited on God in their tents, (as Aaron and his sons would wait in the Sanctuary – Lev 8:33-35) not by the washing of water. The point being made by the washing in water was that in order even to enter God’s presence they needed to leave ‘earthiness’ behind.

We too when entering into the presence of God must learn to leave earthiness behind. We should ‘wash’ our hearts and our minds clear of earthly things (Isa 1:16-18) that in His presence our concentration may be on heavenly things, and on what is pleasing to God. And then we should seek cleansing through the blood of Jesus (1Jn 1:7), and washing of water with the word (Eph 5:26), a ‘washing’ that goes deeper than the mere removal of earthiness. Bold we may be (Heb 10:19) but we should not enter God’s presence lightly.

Through loose interpretation some equate baptism with this washing in water. But washing is not the idea behind baptism. Baptism is symbolic of the rain, which watered the earth and resulted in the rivers and springs, which was life-giving and fruit-bearing as John the Baptiser’s (Mat 3:7-12; Luk 3:8-9; Luk 3:17) and Jesus’ teaching (Joh 4:10; Joh 4:14; Joh 4:23; Joh 7:37-39) makes clear, and as is described vividly in the prophets (Isa 32:15; Isa 44:1-5). It is not symbolic of a cultic rubdown which symbolises simply the removal of earthiness. Peter in fact specifically points out that baptism is ‘not the removal of the filth of the flesh’ (1Pe 3:21), it is not to be seen as like a cultic washing, but rather it is like the water that lifted up the Ark to bring deliverance and salvation. Paul talks of it as illustrating dying and living again. All speak of life and deliverance.

Note On Washing With Water.

We will come across this cultic washing again and again. We should therefore recognise what is involved. Water was in short supply in the wilderness, except when at large oases, and, apart from the rainy months, it was short in Palestine as well, especially in the hills. In many places in Palestine, in order to survive, rainwater when it came had to be gathered in cysterns, which were holes in the ground, narrowing in at the top and lined with lime-plaster. And while it was carefully guarded, the water soon became soiled as people regularly came to the cystern and drew from it, and it had to be used sparingly. Cities would be built by copious springs, from which water could also be collected and kept in earthenware jars, but even then it was rarely available, except to the rich, in ample quantities. So water, especially in the summer months, had to be preserved and used sparingly. Bathing was a luxury for the rich and for kings. Men and women did not see themselves as dirty. They saw no need to wash for that reason. And for those who could afford it and felt it necessary, the smells, which were for most a normal part of life, were disguised by the use of perfumes.

Thus water was not seen as something by which you kept clean. It was rather seen as intended for drinking and for watering the fields, producing life. However, through the cult, washing in order to remove the worst of dirt was encouraged, and this was undoubtedly hygienically beneficial, but cultically it was in order to remove men’s earthiness, the earthiness that inhibited approach to a heavenly God. While it thus had its part in removing cultic uncleanness, it was not because the water was itself seen as symbolising cleansing within. The water was seen as simply removing earthiness so that men could approach God in order to be cleansed. That is why regularly after speaking of washing in water the refrain is added, ‘and shall not be clean until the evening’. Spiritual cleansing took place through spending time before God.

And even cultic washing was not the equivalent of ‘bathing’. Where it was ‘necessary’ hands and feet would be washed (Exo 30:19-21), and water might be applied to the body, but it was perfunctory rather than adequate. Even the High Priest’s washing on the Day of Atonement would probably not be a full-scale bath (Lev 16:4) in those early days. It was ‘earthiness’ that was being removed, not dirt. And it was mainly symbolic. (Even the later proselyte conversion bath had this aim in mind, the removal of cultic ‘uncleanness’ resulting from living in the Gentile world, and was not for the removal of dirt or sin as such).

On the whole then the idea that baptism symbolises spiritual ‘cleansing’ (as against renewal) does not come from the Scriptures. In fact it is rather remarkable how little suggestion there is of this. The only possible reference to it is in Act 22:16, and even then it is doubtful if it bears the weight put on it, for Ananias probably had in mind Isa 1:16-18, seeing the washing as preliminary, and the baptism rather as following it and related to calling on the name of the Lord resulting in reception of the Spirit. The idea of baptism as washing came from societies who saw washing as necessary in order to be clean. But these were not in Palestine. In Palestine water was rather the symbol of life and hope and growth. John the Baptiser spoke in terms of fruitful fields and trees, not in terms of bathing and being clean, and Jesus spoke in terms of ‘new birth’ and of water giving life. Paul saw baptism as symbolising the rising from the dead, and Peter as lifting men up to salvation. It spoke of new life and new hope. Spiritual ‘cleansing’ was through the blood of Jesus (1Jn 1:7).

Thus this ‘washing with water’ should not be equated with baptism. It should rather be seen as denoting the need for us to recognise our earthiness in contrast with the heavenly. To put it in modern terminology we should, when we seek to approach God, put aside our earthly way of thinking and should think in heavenly terms, recognising that we are approaching a heavenly God, with the result that God may then be able to deal with us and bring us to cleansing through His blood.

In fact the wrong interpretation of baptism actually caused great harm in the church, with people refusing to be baptised until their death bed lest they lose its benefit by sinning after being baptised. They saw it as a once for all ‘cleansing from sin’. But this was to totally destroy the true essential significance of baptism which was that when a man became a Christian the ‘drenching’ of the Spirit as with life-giving rain, and the springing up of new life, came upon him. There was, of course a sense in which that was cleansing, but not in the sense of washing.

(End of note.)

Lev 8:7

‘And he put on him the coat, and put round him the sash (or ‘girdle’), and clothed him with the robe, and put the ephod on him, and he girded him with the skilfully woven band of the ephod, and bound it to him with it.’

Moses now carried out the process of arraying Aaron with the detailed clothing of The Priest, with all the robes that had been prepared under God’s guidance. These priestly garments were to be ‘for glory and for beauty’ (Exo 28:2). They were unique and were to separate him off as holding an office of splendour, as being a reflection of God’s beauty, as being distinguished from all others in his being ‘sanctified’, which signified that he was ‘set apart as holy’, as belonging to God, as being God’s supreme representative to His people, as being God’s mediator between God and man. They were not intended for his glory. They were in order to reveal to the people a hint of Yahweh’s own glory and beauty, and that this one acted before God on their behalf, and that when he came from the tabernacle he came to them from God. He was to be a shadow of the Greater Who was yet to come.

So God was concerned that men should honour ‘the Priest’ as His representative and mediator, and through his clothing God intended to reveal some small hint of His own glory and beauty. In comparison with what they all wore in the wilderness he would be beautiful indeed. And the intention was that the outer clothing would also reflect the inner life. To wear the one and not do the other would be hypocritical indeed. Aaron was called on to also reveal ‘the beauty of holiness’ (Psa 29:2; Psa 96:9; 1Ch 16:29), the beauty of total dedication and separation to God. And in fact his failure to fully do so would sadly lead to his death (Num 20:24). But not before two of his sons had died before him for deliberate disobedience with regard to the ritual of the Sanctuary (Lev 10:1). Aaron and they were called to a high office. But it was also a demanding one. Those who wore the uniform were called on to live the life. And if they did not do so they would die. As so often through salvation history at the first establishment of something spiritually significant those involved who sinned were punished severely (Lev 10:2; Num 16:1-50; Jos 7:1-26; 2Sa 6:6-7; Act 5:1-11).

But at this moment of consecration all that was in the unknown future. On this day no clouds gathered over their heads. Aaron and his sons were proud and content as they approached Moses in order to be arrayed in their priestly garments, as the whole of Israel looked on.

First he put on Aaron the undercoat, which was of patterned work. It was probably of fine linen. This covered him from head to toe and included sleeves that he might not be ‘naked’ before God. Then the first ‘belt’ or ‘girdle’ was put round him, possibly a sash, in order to hold the coat in, and this was then followed by his over-robe. This was an embroidered robe of bluey-purple fine linen (Exo 28:39) put on over the top. After this the ephod was put on him and belted on with the skilfully woven band of the ephod.

The ephod was made of costly material embroidered in gold, bluey-violet, purpley-red and scarlet. To put it simply it consisted of front and back pieces which reached from below the shoulders to the hips and was held in place by two shoulder bands, and was tied round the waist. Two precious stones were on its shoulder pieces which bore the names of the children of Israel. Attached to it by gold fittings was the breastpouch of judgment.

We may see in the colours a connection with splendour and glory (the gold), Heaven itself (the blue), royalty (purple) and the blood (scarlet). They represented different aspects of the High Priest’s position. He was a figure of splendour, was to connect with Heaven, was to be royal in status and was to be the one who made atonement for men. They are a fitting picture of Jesus Christ Who was Himself all this and more.

The High Priest was always intended to be a national leader under God, as Aaron had already proved himself to be, and as Eleazar his son was after him. See Number 26:63; 27:2, 19-22; 31:12-31; Jos 14:1; Jos 17:4. Note Eleazar’s precedence to Joshua in Num 34:17; Jos 14:1. As spiritual leader he stood alongside the one who acted as war leader and ‘judged’ Israel. Phinehas then followed on (Num 31:36; Jos 22:13; Jos 22:30-32; Jdg 20:28). It was partially the failure of the High Priest to fulfil this function properly that resulted in the laxness and weakness of the period of the Judges, and Eli later judged Israel, followed by Samuel.

In Samuel, war leader and High Priest were probably combined. But though the High Priest had royal power he was never king. God was Israel’s king (Num 23:21; Deu 33:5; 1Sa 8:7), and the High Priest his deputy. It was the people’s dissatisfaction with God as king (1Sa 8:7) and the failure of the priesthood (1Sa 8:5) that led to Saul’s appointment. They wanted a charismatic war leader, not to be dependent on a possibly failing and weak High Priest.

Christ was arrayed in His priestly robes through His exemplary life, girded with truth, and ‘wore the ephod’ as One Who was spoken to directly from God. On the Mount of Transfiguration the beauty of His garments, so hidden on earth, was revealed (Mar 9:3; Mat 17:2; Luk 9:29), and He was appointed God’s High Priest (Mar 9:7 with Heb 5:5-6; Heb 5:10, see also Mar 1:11) so that He could offer up Himself as a sacrifice for sin.

We too as Christians need to be clothed properly if we are to be servants of Jesus Christ and are to approach God as His priests. We need the robe of righteousness (Isa 61:10; 2Co 5:21), and the belt of truth (Eph 6:14), the one provided by the righteousness of Christ being imputed to us, the other by being saturated in His word. Only those can serve Him who have received His covering righteousness and who love the truth.

Lev 8:8

‘And he placed the breastpouch on him, and in the breastpouch he put the Urim and the Thummim.’

This Breastpouch of Judgment was so-called (Exo 28:5; Exo 28:29-30) because it contained within it the Urim and the Thummim by which decisions were reached before Yahweh. It was like a 23 centimetre (nine inch) bag, was foursquare, and also contained on it twelve semiprecious stones on which were inscribed the names of the twelve tribes of Israel whom he represented before God. It would be attached to the ephod when Aaron was preparing to go in to the Holy Place before Yahweh. The Urim and Thummim, contained in the pouch, were probably used in a similar way to how we would toss a coin. Tossed down they probably gave two or three alternatives read from how they fell, possibly ‘yes’, ‘no’ and ‘no verdict’, but all this is highly conjectural on the basis of instances of its usage (in fact there is no specific example in Scripture of a negative answer by them, but that may be because no one was interested in recording details of such an answer).

This meant that when the nation needed to know God’s will it was to the High Priest that they looked. Once the men who knew God face to face (Moses and Joshua) had departed, he alone had the means for its discernment (Jdg 20:28). Joshua probably looked to the Urim and Thummim in Jos 7:16-19. David also at first looked to the Urim and Thummim in the ephod (1Sa 14:3 with 41-42; compare also 23:9-12; 28:6; 30:7-8; 2Sa 2:1-2). They are later mentioned after the Exile as something which might one day return (Ezr 2:63; Neh 7:65) when disputed questions could be decided. The meaning of the two words used is unknown.

Jesus Christ had better than the Urim and Thummim, for He received communication directly from the Father and thus knew all the Father’s will (Joh 5:19-20; Joh 8:28-29; Joh 8:38; Joh 8:40; Joh 17:8).

Today we do not look to the Urim and Thummim. Rather do we look to the Spirit of God to guide us as we come together to seek to determine His will. We are confident that if our hearts are truly open and willing He will direct us in the right way (Gen 24:27). But as with the Urim and Thummim we may receive no answer. If this be so, and our hearts be truly right, then we can go forward confident that He will go before us to prepare the way. But if our hearts are not right, then like Saul we may be led astray (1Sa 28:6). Spiritual discernment is an important gift.

Lev 8:9

‘And he set the turban on his head; and on the turban, in front, he set the golden plate (literally ‘flower’), the holy crown, as Yahweh commanded Moses.’

It should be noted that the turban is secondary, only worthy of mention because of the plate or flower of gold which had on it HOLY TO YAHWEH which was to be on Aaron’s forehead. The turban is not itself anywhere described in any way, except to say that it is of fine linen. All eyes are to be on the golden plate/flower with its powerful declaration.

This plate/flower is remarkable. It sums up why Aaron can come before Yahweh as the representative of the people. It is because he has in his official capacity as ‘the Priest’ been made ‘holy to Yahweh’, set apart as ‘holy’, as belonging to Yahweh, through due process as His ‘set apart one’. He has an aura from God about him. It sums up the significance of his office. It is why he can make atonement for all the iniquity of the holy things which the children of Israel had ‘set apart to God’, and can ‘bear the iniquity of sacred things’ (Exo 28:38). He stands alone, a picture of a Greater yet to come.

He can be this because of God’s appointment, the shedding of blood on his behalf, and his various preparations which we have yet to consider. He is God’s appointee. But as such he represents all Israel. Thus in him Israel too is holy to Yahweh. The whole of the sacrificial system and the ordinances, and the covenant, are summed up on that plate/flower of gold. They are Yahweh’s provision for those who desire to be true to the covenant. The High Priest is ready to function as Yahweh’s anointed on their behalf.

The ‘flower’ shape may indicate the blossoming forth in new life of the priesthood from God in holiness, or it may be a reminder of mortality, that as the flower of the field he will die. The former seems more probable, but the latter ever a warning. Blossoming forth is often the symbol of new life (Isa 35:1; Isa 58:11).

And no one was more worthy of that head plate/flower than Jesus Christ. He was God’s blossoming forth (see Heb 1:2). And His whole life testified to the fact that He was ‘holy to Yahweh’. The High Priest bore it on his head in the temple, but Jesus bore it to the cross (unknowingly Pilate would spell it out on the cross as ‘this is the King of the Jews’, that is, the anointed one of God). That was why He suffered ‘outside the camp’ (Heb 13:12-13). As with the purification for sin offering for the High Priest and the nation, and on the Day of Atonement (see on 4:12, 21; 16:27), He was too holy to be finally committed to God within the camp. On that day Jerusalem ceased to count. It was no longer worthy. The true sacrifice had been offered outside the gates. And from that day it was the true High Priest in Heaven who bore the title ‘holy to Yahweh’. He was the One Who could truly wear gold, and blue, and purple and scarlet, for He was truly the One Who enjoyed the glory of God, was welcome in Heaven, was of full royal status and was the complete sacrifice for sin.

Note that this was all done ‘as Yawheh commanded Moses’. On such a solemn occasion, nothing must be done that Yahweh has not specifically commanded. The emphasis all though is on Moses’ total obedience.

Lev 8:10

‘And Moses took the anointing oil, and anointed the tabernacle and all that was in it, and sanctified them.’

Having clothed Aaron in his splendour before the spellbound crowd, Moses now moved on to the task of ‘making holy’ (sanctifying, setting apart to God) the tabernacle and all the furniture in it. This was done by use of the holy anointing oil (see Exo 30:22-33). All the crowd would probably see was Moses disappearing into the tabernacle with the anointing oil and emerging a short time later. That it is not described in any detail is a sign of authenticity. This record was made by someone standing outside, possibly Joshua. (Alternately we may see it as being intended to be a literal fulfilment of Exo 40:9 where it is similarly abbreviated, indicating that as Yahweh had commanded, so was done).

The oil, made with God’s own unique constituents and never to be used except in relation to the prescribed holy things, signified that this was all set apart to God’s holy service. From now on it was His. It was most holy. None must touch it except those whom He had appointed.

Jesus as the tabernacle of God among men (Joh 1:14-18) was on His appointment also anointed, but in His case with the Holy Spirit Who came down from Heaven (Act 4:27; Act 10:38). Here was greater wonder and a better anointing, the real as against the shadow. He was supremely the Anointed One.

Lev 8:11

‘And he sprinkled of it on the altar seven times, and anointed the altar and all its vessels, and the laver and its base, to sanctify them.’

Once Moses came back outside more detail begins to enter the narrative. First he sprinkles the anointing oil on the altar seven times, thus is the altar anointed, then he anoints the vessels, the laver for holding the water for priestly washing, together with its base (even the base is now mentioned. All is detail now that it is visible to the recorder). The purpose again is to make them holy. The sevenfold anointing demonstrates the importance of the altar which needs divinely perfect dedication. But can we doubt that some of the important items inside the sanctuary had similar treatment, possibly the ark of the covenant and the altar of incense? Yet we are not told so because the one who recorded this did not see what happened. A later inventor would have known exactly what happened inside! And he would have been eager to describe the anointing of the sacred items that had by then disappeared, especially the holy Ark and the holy altar of incense.

Even more was that holy place temporarily anointed that bore the cross, where was the spiritual altar on which Christ offered Himself (Heb 13:10). It was not in Jerusalem, for that city was not worthy, but at an unknown site ‘outside the gates’. And its holiness was lifted up to Heaven with Him. We should not seek holy places on earth. God is in Heaven, and we live in heavenly places with Christ (Eph 2:6; Php 3:20; Col 3:1-3)

Lev 8:12

‘And he poured of the anointing oil on Aaron’s head, and anointed him, to sanctify him.’

See Exo 29:6. The anointing oil was then poured on Aaron’s head. The head was probably chosen because it was on the head that the crown would be placed which declared him ‘Holy to Yahweh’. This anointing identified him directly with the tabernacle and its furniture, and made him equally ‘holy’, as set apart to God in His service so that his person should be revered (that is why later David will not touch one who is ‘Yahweh’s anointed’ – 24:10; 26:9, 11, 23; 2Sa 1:14; 2Sa 1:16). He was brought into a new sphere, the sphere of being God’s unique representative. He could now go once a year where no other could go, into the very Holy of Holies. But he was still not greater than Moses, and it did not save him from the criticism of men, nor from judgment. Indeed it made him more open to it.

The anointing on the head separated him off as supreme over the whole priesthood. The other priests would be anointed (Lev 8:30), but not on the head.

Such anointing would later also be applied to kings and prospective kings of Israel (1Sa 10:1; 1Sa 16:13 and often) and prophets (1Ki 19:16), so much so that the coming, expected great King would be called the Messiah, the Anointed One (Dan 9:25).

In the same way was Jesus anointed with the Holy Spirit at His baptism, as God’s great alternative High Priest, King and Prophet (Luk 4:18; Act 4:27; Act 10:38). He too could go where no other has gone, into Heaven itself (Heb 9:24). And He too will anoint His own with the same Holy Spirit. He ‘drenches with the Holy Spirit’ (Mar 1:8; Mat 3:11) all who come to Him.

Lev 8:13

‘And Moses brought Aaron’s sons, and clothed them with coats, and girded them with girdles, and bound caps on them, as Yahweh commanded Moses.’

For fuller detail see Exo 29:9. The sons of Aaron, while not being clothed in quite the same splendour, were also clothed with their priestly garments, but there is no mention of anointing (although see Lev 8:30 which brought them within the anointing). They came, as his assistants, within the anointing of the High Priest. The one who was approved to exercise the office also bore the anointing, which was why they shared his anointing later (Lev 8:30).

The robes of Aaron’s sons were probably, like Aaron’s under-robe (kethoneth), from neck to toe and with sleeves. They were probably also of fine linen. The verb used in Exodus 28 may indicate that they were not patterned like Aaron’s, but it may be that the patterning was assumed. They were fastened with a sash, girdle, or belt, and they were to wear caps, probably close-fitting. Such caps were often worn in Egypt, but not by priests. It would consist of a piece of cloth tied with ties. The caps were in order to retain the hair. Man must be totally covered in the presence of God in order to cover his unworthiness. The letting down of the hair was also a symbol of sadness and distress (Lev 10:6), and this must not occur in the Sanctuary where all was holy joy. The caps would also have another practical purpose. They would prevent sunstroke through constant service in the courtyard in connection with the altar.

The word used for their robe was used of the provision of robes for Adam and Eve in the Garden. Man in his puniness and his sinfulness must be totally covered before God. He is no longer fit to come before God as he is in himself.

We are given no information about the sash/girdle, except that it was embroidered (Exo 28:39), but Exo 39:29 shows it to be of fine linen, and possibly bluey-violet, and purpley-red, and scarlet, unless that is just describing Aaron’s. The remainder of their clothes were probably white. They also were to be clothed in purity from head to foot.

Their clothes too were ‘for glory and for beauty’. As priestly garments they covered their wearers, as it were, in the glory and beauty of God, depicting their status. Indeed white robes are regularly elsewhere depicted as the mark of the heavenly and the garb of angels and of the redeemed who have died (Mar 9:3; Mat 28:3; Mar 16:5; Joh 20:12; Act 1:10; Rev 4:4; Rev 6:11; Rev 7:9; Rev 7:14; Rev 19:14).

We can see in these priests a picture of ourselves. We too are to be clothed with white, the righteousness of Christ; we too are to be girded with truth ready for service on Christ’s behalf. But our heads are to be uncovered because we are no longer under the Law, but share in Christ’s headship (1Co 11:4). And yet we must still wear the ‘cap’ of humility.

Fuente: Commentary Series on the Bible by Peter Pett

Observe, the washing of the priests goeth before the putting on the holy garments. And doth not this teach that the washing of regeneration by the HOLY GHOST, precedes the being clothed with the robe of JESUS’S righteousness? Tit 3:5-6 ; Heb 10:22 . Dearest JESUS, be it my portion, to be washed from my sins in thy blood, and may I be found among those whom thou makest kings and priests to GOD and the FATHER. Rev 1:5-6 .

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

Lev 8:6 And Moses brought Aaron and his sons, and washed them with water.

Ver. 6. And Moses brought Aaron. ] They did not intrude themselves. See Trapp on “ Heb 5:4 “

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

washed = the “divers washings” of Heb 6:2. After this, all ceremonial washings done by the persons for themselves. These are rendered “baptisms” in Septuagint of Lev 11:25, Lev 11:40; Lev 17:15, Lev 17:16; Lev 14:8; Lev 15:8, Lev 15:13, Lev 15:16, Lev 15:21, Lev 15:22, Lev 15:27. Extended to “clothes”, Lev 11:25, &c.

Fuente: Companion Bible Notes, Appendices and Graphics

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

Reciprocal: Lev 14:8 – wash himself Lev 16:4 – therefore Lev 16:24 – wash Num 8:7 – Sprinkle Zec 3:5 – fair

Fuente: The Treasury of Scripture Knowledge

Aaron’s washing and clothing 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 (Lev 8:6) was symbolic of spiritual cleansing. The reference to being washed with water may imply full immersion. [Note: See Rooker, p. 142; and Milgrom, Leviticus 1-16, p. 501.]

"Active and ongoing sanctification is an essential part of being set apart for ministry; and the first step in sanctification is removing defilement and sin." [Note: Ross, p. 210. Cf. Exodus 30:17-21.]

The priest’s investiture with the garments of glory (Lev 8:7-9) pictured his endowment with the qualities required for the discharge of his duties.

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

THE WASHING WITH WATER

Lev 8:6

“And Moses brought Aaron and his sons, and washed them with water.”

The consecration ceremonies consisted of four parts, namely, the Washing, the Investiture, the Anointing, and the Sacrifices. Of these, first in order was the Washing. We read that “Moses”-acting throughout, we must remember, as Mediator, representing God-“brought Aaron and his sons, and washed them with water.” The meaning of this act is so evident as not to have been called in question. Washing ever signifies cleansing; the ceremonial cleansing of the body, therefore, in symbol ever represents the inward purification of the spirit.

Of this usage the Biblical illustrations are very numerous. Thus, the spiritual purification of Israel in the latter day is described {Isa 4:4} by the same word as is used here, as a washing away of a the “filth of the daughters of Zion” by the Lord. So, again, in the New Testament, we read that Christ declared unto Nicodemus that in order to see the kingdom of God a man must be born again, “of water and the Spirit,” and in the Epistle to Titus {Tit 3:5} we read of a cleansing of the Church “with the washing (marg., laver) of water, by the Word,” even the “washing of regeneration.” The symbolism in this case, therefore, points to cleansing from the defilement of sin as a fundamental condition of priesthood. As regards our Lord indeed, such cleansing was no more needed for His high priesthood than was the sin offering for Himself; for in His holy incarnation, though He took our nature indeed with all the consequences and infirmities consequent on sin, He was yet “without sin.” But all the more it was necessary in the symbolism that if Aaron was to typify the sinless Christ of God he must be cleansed with water, in type of the cleansing of human nature, without which no man can approach to God. And in that not only Aaron, but also his sons, the ordinary priests, were thus cleansed, we are in the ordinance significantly pointed to the deep spiritual truth that they who are called to be priests to God must be qualified for this office, first of all, by the cleansing of their human nature through the washing of regeneration, by the power of the Holy Ghost.

Fuente: Expositors Bible Commentary

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