Exegetical and Hermeneutical Commentary of Leviticus 8:10
And Moses took the anointing oil, and anointed the tabernacle and all that [was] therein, and sanctified them.
10. Probably an interpolation, as (1) there is no parallel for it in Exodus 29, and (2) the LXX. places Lev 8:10 b after Lev 8:11.
Fuente: The Cambridge Bible for Schools and Colleges
10 12. ( c) anointing. The first definite variation from Exodus 29 is found in these verses. Exo 29:7 contains the command: ‘Then shall thou take the anointing oil, and pour it upon his head, and anoint him.’ To this correspond the opening words of Lev 8:10, ‘And Moses took the anointing oil ’ and Lev 8:12, ‘And he poured of the anointing oil upon Aaron’s head, and anointed him.’ The clauses of Lev 8:10-11 which intervene, record the anointing of the tabernacle, the altar, and the laver, in words closely parallel to those of Exo 40:9-11. Other passages which refer to the ceremony of anointing are: Exo 29:7 (referring to Aaron only), Exo 29:36 (to the altar), Exo 30:26-29 (a full list of things to be anointed) and Exo 40:9-11 (a shorter list). It will be seen that the verbal coincidences in Lev 8:10-12 are with Exo 29:7; Exo 40:9-11. But it should be noticed that whereas in Exo 40:12-15 mention is made of anointing Aaron’s sons as well as Aaron himself, there is no account of such a ceremony in Leviticus 8.
Fuente: The Cambridge Bible for Schools and Colleges
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.
Fuente: Albert Barnes’ Notes on the Bible
10-12. took the anointing oil,&c.which was designed to intimate that persons who acted asleaders in the solemn services of worship should have the unction ofthe Holy One both in His gifts and graces.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
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, Le 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.
Fuente: John Gill’s Exposition of the Entire Bible
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)
(405) “For the sin-offering.” — A. V.
(406) “Et voyla pourquoy les bestes ont porte le nom d’offense;” and behold wherefore the beasts bore the name of offence. — Fr. “ Piaculum; sacrum piaculare, et quicquid ad piandum et purgandum pertinet. Metonymice, ipsa res, qum piaculi causa adhibetur; sic A En. 6:153.
Duc nigos pecudes: ea prima piacula sunto.” — Facciolati.
(407) See ante, vol. 2, p. 211.
(408) A. V., “Mine ears hast thou opened.” Margin, “Heb., digged.” See C.’s translation and note. Cal. Soc. edit., vol. 2, p. 99.
(409) This quotation is much abbreviated. C.’s exposition of the passage, (Cal. Soc. edit., vol. 1, p. 393,) and Mr. Owen’s note, are worthy of consultation.
(410) Heb., תנופה , thenuphah. See ante, vol. 2, p. 132, and note
Fuente: Calvin’s Complete Commentary
(10) As the Lord commanded Moses.That is, the making of these pontifical garments here enumerated, and the investiture of the high priest by Moses, were according to the Divine command given in Exo. 28:1-43.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
(10) And Moses took the anointing oil.Having invested the high priest with the visible emblems of his office and holiness, Moses now, in accordance with the directions given in Exo. 30:26-30; Exo. 40:9-11, first anointed the tabernacle and all that was thereinthat is, the ark of the covenant, the altar of incense, the candlestick, the table of shewbread, with all the utensils belonging unto them. For the ingredients of this oil, which is also called oil of holy ointment (Exo. 30:25), see Exo. 30:23-25.
And sanctified them.That is, by this unction Moses separated them from the laity, and dedicated them to the service of God, so that they were not to come in contact with any defilement. (See Exo. 29:37; Exo. 30:29-30.)
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
10. Anointed sanctified The first verb is the act of setting apart, the second expresses the state of objects thus set apart or consecrated to a religious use. The anointing of the Holy Ghost introduces the soul into that marvellous light, full assurance, and perfect love, which constitute evangelical perfection. 1Jn 2:27; 2Co 3:8-18.
Fuente: Whedon’s Commentary on the Old and New Testaments
Paul explains the infinite importance of the SPIRIT’s anointing, to which these figures referred, in the account he gives of the dedication of all the vessels of the tabernacle, Heb 9:21-23 . And John yet further, in the application of these resemblances to the anointing of believers by the HOLY GHOST. Joh 2:25Joh 2:25 . But is it not precious to see in the pouring of the anointing oil upon the head of Aaron, how the copious effusion of the SPIRIT upon the blessed JESUS is represented, to whom the SPIRIT was not given by measure? Joh 3:34 . And is here not another sweet observation? Yes. As the holy oil that was poured upon Aaron’s head ran down to the skirts of his garments: so the effusion of the HOLY SPIRIT on the head of our Almighty Aaron, the LORD JESUS CHRIST, runs down to the humblest and lowest of his members: and of his fullness they do all receive, and grace for grace. Psa 133:2 , with Joh 1:16 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
anointing oil. See Exo 30:26-30; Exo 40:9-11, and Compare Exo 30:23-25.
tabernacle. Hebrew. mishkan. App-40.
sanctified = set them apart. Exo 29:37; Exo 30:29-30.
Fuente: Companion Bible Notes, Appendices and Graphics
Exo 30:23-29, Exo 40:9-11
Reciprocal: Gen 28:18 – poured Exo 29:7 – General Exo 29:36 – anoint it Exo 30:26 – General Lev 4:25 – put Lev 7:35 – portion Num 7:1 – anointed it
Fuente: The Treasury of Scripture Knowledge
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.
Fuente: Geneva Bible Notes
The anointing 8:10-13
The anointing of the tabernacle and the priests with oil (Lev 8:10-12) signified their sanctification whereby God set them apart to holy purposes and filled them with the power of His Spirit. Filling and indwelling are two distinct ministries of the Holy Spirit. The Spirit did not permanently indwell these priests, as He does all believer-priests today, but He did temporarily fill them (i.e., control them). [Note: See Walvoord, pp. 70-73.] The significance of the sevenfold sprinkling seems to have been that seven was "the covenant number," [Note: Keil and Delitzsch, 2:336.] 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 may have 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 (Lev 8:6-13).
2. Israel’s leaders then consecrated the sacrificial rites by which the priests experienced consecration (Lev 8:14-36).
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
THE ANOINTING
Lev 8:10-12
“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 aft its vessels, and the laver and its base, to sanctify them. And he poured of the anointed oil upon Aarons head, and anointed him, to sanctify him.”
Next in order came the anointing, first of the tabernacle and all that pertained to its service, and then the anointing of Aaron.
The anointing oil was made {Exo 30:22-23} with a perfume of choice spices, their number, four, the sacred number so constantly recurring in the tabernacle. To make or use this oil, except for the sacred purposes of the sanctuary, was forbidden under penalty of being cut off from the holy people. The purpose of the anointing of the tabernacle and all within it, is declared to be its consecration thereby to the service of Jehovah. The altar, as a place of special sanctity, the place where God had covenanted to meet with Israel, was anointed seven times. For the number seven, compounded of three, the signet number of the Godhead, and four, the constant symbol of the creaturely, is thus by eminence the sacred number, the number, in particular, which is the sign and reminder of the covenant of redemption; and so here it is with special meaning that the altar, as being the place where God had specially covenanted to meet with Israel as reconciled through the blood of atonement, should receive a sevenfold anointing.
After this, the anointing oil was poured on the head of Aaron, to sanctify him.
As to the meaning of this part of the symbolic service, there is little room for doubt. The “anointing” is said to have been “to sanctify” or set apart to the service of Jehovah him that was anointed. And, inasmuch as oil, in the Holy Scriptures, is the constant symbol of the Holy Spirit, it is taught hereby that consecration is secured only through the anointing with the Holy Ghost.
The direct typical reference of this part of the ceremonial to Christ, will not be denied by anyone for whom the Scripture any longer has authority. For Christ Himself quoted the words we find in Isa 61:1, as fulfilled in Himself: “The Spirit of the Lord God is upon Me, because the Lord God hath anointed Me.” And the Apostle Peter afterward taught {Act 10:38} that God had “anointed Jesus with the Holy Ghost and with power”; while the most common title of our Lord, as “the Messiah” or “Christ,” as we all know, though often forgetful of its meaning, simply means “the Anointed One.” So every time we use the word, we unconsciously testify to the fulfilment of this type of the anointing of Aaron as priest, as, afterward, of the anointing of David as king, in Him. And as the anointing of Aaron took place in the sight of all Israel, assembled at the door of the tent of meeting, so in the fulness of time was Jesus, in the sight of all the multitude that waited on the baptism of John, after having been washed with water, “to fulfil all righteousness,” anointed from heaven, as “the Holy Ghost descended in bodily form, as a dove,” and abode upon him. {Luk 3:22} And while, according to Jewish tradition, the anointing oil was applied to the ordinary priests only in small quantity and by the finger, on the head of Aaron it was “poured”; in which word, as suggested in Psa 133:2, we are to understand a reference to the great copiousness with which it was used. In which, again, the type exactly corresponds to the Antitype. For while it is true of all believers that they “have an anointing from the Holy One,” {1Jn 2:20} even as their Lord, yet of Him alone is it true that unto Him the Spirit “was not given by measure.” {Joh 3:34} And by this Divine anointing with the Holy Spirit without limit, was Jesus sanctified and qualified for the office of High Priest for all His people.
The anointing of the tabernacle with the same holy oil was according to a custom long before prevalent, and however it may seem strange to any of us now, will not have seemed strange to Israel. We read, for instance, {Gen 28:18} of the anointing of the stone at Bethel by Jacob, by which he thus consecrated it to be a stone of remembrance of the revelation of God to him in that place. So, by this anointing, the tabernacle, with all that it contained, was “sanctified”; that is, consecrated that so the use of these might be made, through the power of the Holy Ghost, a means of grace and blessing to Israel. And it was thus anointed, and for this purpose, as being a “copy and pattern of the heavenly things.” By the ceremony is signified to us, that by the power of the Holy Ghost, through the high priesthood of our Lord, the whole universe and all that is in it has been consecrated and endowed by God with virtue, to become a means of grace and blessing to all believers, by His grace and might who works “in all things and through all things” to this end.