Leviticus 8:1
Verse
Context
Sermons
Bertha SmithBertha SmithSummary
Commentary
- Keil-Delitzsch
- John Gill
- Matthew Henry
- Tyndale
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
Consecration of the Priests and the Sanctuary (cf. Ex 29:1-37). - The consecration of Aaron and his sons as priests was carried out by Moses according to the instructions in Ex 29:1-36; Exo 40:12-15; and the anointing of the tabernacle, with the altar and its furniture, as prescribed in Exo 29:37; Exo 30:26-29, and Exo 40:9-11, was connected with it (Lev 8:10, Lev 8:11). Lev 8:1-4 Lev 8:1-5 contain an account of the preparations for this holy act, the performance of which was enjoined upon Moses by Jehovah after the publication of the laws of sacrifice (Lev 8:1). Moses brought the persons to be consecrated, the official costume that had been made for them (Ex 28), the anointing oil (Exo 30:23.), and the requisite sacrificial offerings (Exo 29:1-3), to the door of the tabernacle (i.e., into the court, near the altar of burnt-offering), and then gathered "the whole congregation" - that is to say, the nation in the persons of its elders-there also (see my Archeologie ii. p. 221). The definite article before the objects enumerated in Lev 8:2 may be explained on the ground that they had all been previously and more minutely described. The "basket of the unleavened" contained, according to Exo 29:2-3, (1) unleavened bread, which is called חלּה in Lev 8:26, i.e., round flat bread-cakes, and לחם כּכּר (loaf of bread) in Exo 29:23, and was baked for the purpose of the consecration (see at Lev 8:31, Lev 8:32); (2) unleavened oil-cakes; and (3) unleavened flat cakes covered with oil (see at Lev 2:4 and Lev 7:12). Lev 8:5 When the congregation was assembled, Moses said, "This is the word which Jehovah commanded you to do." His meaning was, the substance or essential part of the instructions in Exo 28:1 and 29:1-37, which he had published to the assembled congregation before the commencement of the act of consecration, and which are not repeated here as being already known from those chapters. The congregation had been summoned to perform this act, because Aaron and his sons were to be consecrated as priests for them, as standing mediators between them and the Lord.
John Gill Bible Commentary
And the Lord spake unto Moses,.... The following section or paragraph, relating to the consecration of Aaron and his sons, was delivered, according to Jarchi, seven days before the setting up of the tabernacle; but to me it seems to have been delivered after the setting it up, since it was out of the tabernacle that the Lord said all those things recorded in the preceding chapters; and after he had given out the laws concerning sacrifices, then he renewed the order for the consecration of Aaron and his sons, that they might offer them: saying; as follows.
Matthew Henry Bible Commentary
God had given Moses orders to consecrate Aaron and his sons to the priests' office, when he was with him the first time upon mount Sinai, Ex. 28 and Exo 29:1, where we have also the particular instructions he had how to do it. Now here we have, I. The orders repeated. What was there commanded to be done is here commanded to be done now, Lev 8:2, Lev 8:3. The tabernacle was newly set up, which, without the priests, would be as a candlestick without a candle; the law concerning sacrifices was newly given, but could not be observed without priests; for, though Aaron and his sons had been nominated to the office, they could not officiate, till they were consecrated, which yet must not be done till the place of their ministration was prepared, and the ordinances were instituted, that they might apply themselves to work as soon as ever they were consecrated, and might know that they were ordained, not only to the honour and profit, but to the business of the priesthood. Aaron and his sons were near relations to Moses, and therefore he would not consecrate them till he had further orders, lest he should seem too forward to bring honour into his family. II. The congregation called together, at the door, that is, in the court of the tabernacle, Lev 8:4. The elders and principal men of the congregation, who represented the body of the people, were summoned to attend; for the court would hold but a few of the many thousands of Israel. It was done thus publicly, 1. Because it was a solemn transaction between God and Israel; the priests were to be ordained for men in things pertaining to God, for the maintaining of a settled correspondence, and the negotiating of all affairs between the people and God; and therefore it was fit that both sides should appear, to own the appointment, at the door of the tabernacle of meeting. 2. The spectators of the solemnity could not but be possessed, by the sight of it, with a great veneration for the priests and their office, which was necessary among a people so wretchedly prone as these were to envy and discontent. It was strange that any of those who were witnesses of what was here done should afterwards say, as some of them did, You take too much upon you, you sons of Levi; but what would they have said if it had been done clandestinely? Note, It is very fit, and of good use, that ministers should be ordained publicly, plebe praesente - in the presence of the common people, according to the usage of the primitive church. III. The commission read, Lev 8:5. Moses, who was God's representative in this solemnity, produced his orders before the congregation: This is the thing which the Lord commanded to be done. Though God had crowned him king in Jeshurun, when he made his face to shine in the sight of all Israel, yet he did not institute or appoint any thing in God's worship but what God himself had commanded. The priesthood he delivered to them was that which he had received from the Lord. Note, All that minister about holy things must have an eye to God's command as their rule and warrant; for it is only in the observance of this that they can expect to be owned and accepted of God. Thus we must be able to say, in all acts of religious worship, This is the thing which the Lord commanded to be done. IV. The ceremony performed according to the divine ritual. 1. Aaron and his sons were washed with water (Lev 8:6), to signify that they ought now to purify themselves from all sinful dispositions and inclinations, and ever after to keep themselves pure. Christ washes those from their sins in his own blood whom he makes to our God kings and priests (Rev 1:5, Rev 1:6); and those that draw near to God must be washed in pure water, Heb 10:22. Though they were ever so clean before and no filth was to be seen upon them, yet they must be washed, to signify their purification from sin, with which their souls were polluted, how clean soever their bodies were. 2. They were clothed with the holy garments, Aaron with his (Lev 8:7-9), which typified the dignity of Christ our great high priest, and his sons with theirs (Lev 8:13), which typified the decency of Christians, who are spiritual priests. Christ wears the breast-plate of judgment and the holy crown; for the church's high priest is her prophet and king. All believers are clothed with the robe of righteousness, and girt with the girdle of truth, resolution, and close application; and their heads are bound, as the word here is, with the bonnet or diadem of beauty, the beauty of holiness. 3. The high priest was anointed, and, it should seem, the holy things were anointed at the same time; some think that they were anointed before, but that the anointing of them is mentioned here because Aaron was anointed with the same oil with which they were anointed; but the manner of relating it here makes it more than probable that it was done at the same time, and that the seven days employed in consecrating the altar were coincident with the seven days of the priests' consecration. The tabernacle, and all its utensils, had some of the anointing oil put upon them with Moses's finger (Lev 8:10), so had the altar (Lev 8:11); these were to sanctify the gold and the gift (Mat 23:17-19), and therefore must themselves be thus sanctified; but he poured it out more plentifully upon the head of Aaron (Lev 8:12), so that it ran down to the skirts of his garments, because his unction was to typify the anointing of Christ with the Spirit, which was not given by measure to him. Yet all believers also have received the anointing, which puts an indelible character upon them, Jo1 2:27.
Tyndale Open Study Notes
8:1-36 In Exod 28–29, the Lord gave Moses specific instructions for clothing and for ordaining Aaron and his sons as priests. In Exod 39:1-31; 40:12-16; and Lev 8, the commands were carried out. Moses didn’t just pass along the instructions verbally; he enacted the rituals to provide an example for the priests down to the last detail, just as the Lord had commanded him (8:9, 13, 17, 21, 29). Because the penalty for disobedience was death, God made sure the priests knew exactly what to do.
Leviticus 8:1
Moses Consecrates Aaron and His Sons
1Then the LORD said to Moses,2“Take Aaron and his sons, their garments, the anointing oil, the bull of the sin offering, the two rams, and the basket of unleavened bread,
- Scripture
- Sermons
- Commentary
God Directs His Children [Part 2]
By Bertha Smith1.1K41:12Dedication to GodThe Sacrificial SystemGuidanceLEV 8:1Bertha Smith emphasizes the significance of dedication to God through the sacrificial system, illustrating how the priests had to offer perfect sacrifices, such as a bullock and sheep, to atone for their sins and represent their complete dedication to the Lord. She explains that true dedication can only come from those who have been cleansed and have died to their sinful nature, allowing them to fully commit themselves to God. The sermon highlights the importance of understanding the cost of sin and the necessity of Christ's sacrifice for true forgiveness and relationship with God. Smith urges believers to recognize their role as priests, standing between God and the world, and to live in a way that reflects God's holiness. Ultimately, she calls for a deeper understanding of God's holiness and the seriousness of sin in the lives of believers.
Holy of Holies Part Ii
By Bertha Smith86441:12HolinessSacrifice and DedicationHoliness Of GodLEV 8:1Bertha Smith emphasizes the significance of the sacrificial system in the Old Testament, particularly the role of the priests and the offerings they made, which foreshadowed the ultimate sacrifice of Jesus Christ. She explains how the priests had to be cleansed and dedicated before they could serve God, highlighting that only those who have died to sin and are cleansed can truly dedicate themselves to the Lord. Smith stresses that one cannot dedicate sin to a holy God and that true dedication involves a complete surrender of oneself to Christ. The sermon illustrates the importance of understanding the holiness of God and the cost of sin, urging believers to recognize their need for Christ's sacrifice and to live in a way that honors Him. Ultimately, she calls for a deeper awareness of God's holiness and the necessity of being cleansed to serve Him effectively.
- Keil-Delitzsch
- John Gill
- Matthew Henry
- Tyndale
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
Consecration of the Priests and the Sanctuary (cf. Ex 29:1-37). - The consecration of Aaron and his sons as priests was carried out by Moses according to the instructions in Ex 29:1-36; Exo 40:12-15; and the anointing of the tabernacle, with the altar and its furniture, as prescribed in Exo 29:37; Exo 30:26-29, and Exo 40:9-11, was connected with it (Lev 8:10, Lev 8:11). Lev 8:1-4 Lev 8:1-5 contain an account of the preparations for this holy act, the performance of which was enjoined upon Moses by Jehovah after the publication of the laws of sacrifice (Lev 8:1). Moses brought the persons to be consecrated, the official costume that had been made for them (Ex 28), the anointing oil (Exo 30:23.), and the requisite sacrificial offerings (Exo 29:1-3), to the door of the tabernacle (i.e., into the court, near the altar of burnt-offering), and then gathered "the whole congregation" - that is to say, the nation in the persons of its elders-there also (see my Archeologie ii. p. 221). The definite article before the objects enumerated in Lev 8:2 may be explained on the ground that they had all been previously and more minutely described. The "basket of the unleavened" contained, according to Exo 29:2-3, (1) unleavened bread, which is called חלּה in Lev 8:26, i.e., round flat bread-cakes, and לחם כּכּר (loaf of bread) in Exo 29:23, and was baked for the purpose of the consecration (see at Lev 8:31, Lev 8:32); (2) unleavened oil-cakes; and (3) unleavened flat cakes covered with oil (see at Lev 2:4 and Lev 7:12). Lev 8:5 When the congregation was assembled, Moses said, "This is the word which Jehovah commanded you to do." His meaning was, the substance or essential part of the instructions in Exo 28:1 and 29:1-37, which he had published to the assembled congregation before the commencement of the act of consecration, and which are not repeated here as being already known from those chapters. The congregation had been summoned to perform this act, because Aaron and his sons were to be consecrated as priests for them, as standing mediators between them and the Lord.
John Gill Bible Commentary
And the Lord spake unto Moses,.... The following section or paragraph, relating to the consecration of Aaron and his sons, was delivered, according to Jarchi, seven days before the setting up of the tabernacle; but to me it seems to have been delivered after the setting it up, since it was out of the tabernacle that the Lord said all those things recorded in the preceding chapters; and after he had given out the laws concerning sacrifices, then he renewed the order for the consecration of Aaron and his sons, that they might offer them: saying; as follows.
Matthew Henry Bible Commentary
God had given Moses orders to consecrate Aaron and his sons to the priests' office, when he was with him the first time upon mount Sinai, Ex. 28 and Exo 29:1, where we have also the particular instructions he had how to do it. Now here we have, I. The orders repeated. What was there commanded to be done is here commanded to be done now, Lev 8:2, Lev 8:3. The tabernacle was newly set up, which, without the priests, would be as a candlestick without a candle; the law concerning sacrifices was newly given, but could not be observed without priests; for, though Aaron and his sons had been nominated to the office, they could not officiate, till they were consecrated, which yet must not be done till the place of their ministration was prepared, and the ordinances were instituted, that they might apply themselves to work as soon as ever they were consecrated, and might know that they were ordained, not only to the honour and profit, but to the business of the priesthood. Aaron and his sons were near relations to Moses, and therefore he would not consecrate them till he had further orders, lest he should seem too forward to bring honour into his family. II. The congregation called together, at the door, that is, in the court of the tabernacle, Lev 8:4. The elders and principal men of the congregation, who represented the body of the people, were summoned to attend; for the court would hold but a few of the many thousands of Israel. It was done thus publicly, 1. Because it was a solemn transaction between God and Israel; the priests were to be ordained for men in things pertaining to God, for the maintaining of a settled correspondence, and the negotiating of all affairs between the people and God; and therefore it was fit that both sides should appear, to own the appointment, at the door of the tabernacle of meeting. 2. The spectators of the solemnity could not but be possessed, by the sight of it, with a great veneration for the priests and their office, which was necessary among a people so wretchedly prone as these were to envy and discontent. It was strange that any of those who were witnesses of what was here done should afterwards say, as some of them did, You take too much upon you, you sons of Levi; but what would they have said if it had been done clandestinely? Note, It is very fit, and of good use, that ministers should be ordained publicly, plebe praesente - in the presence of the common people, according to the usage of the primitive church. III. The commission read, Lev 8:5. Moses, who was God's representative in this solemnity, produced his orders before the congregation: This is the thing which the Lord commanded to be done. Though God had crowned him king in Jeshurun, when he made his face to shine in the sight of all Israel, yet he did not institute or appoint any thing in God's worship but what God himself had commanded. The priesthood he delivered to them was that which he had received from the Lord. Note, All that minister about holy things must have an eye to God's command as their rule and warrant; for it is only in the observance of this that they can expect to be owned and accepted of God. Thus we must be able to say, in all acts of religious worship, This is the thing which the Lord commanded to be done. IV. The ceremony performed according to the divine ritual. 1. Aaron and his sons were washed with water (Lev 8:6), to signify that they ought now to purify themselves from all sinful dispositions and inclinations, and ever after to keep themselves pure. Christ washes those from their sins in his own blood whom he makes to our God kings and priests (Rev 1:5, Rev 1:6); and those that draw near to God must be washed in pure water, Heb 10:22. Though they were ever so clean before and no filth was to be seen upon them, yet they must be washed, to signify their purification from sin, with which their souls were polluted, how clean soever their bodies were. 2. They were clothed with the holy garments, Aaron with his (Lev 8:7-9), which typified the dignity of Christ our great high priest, and his sons with theirs (Lev 8:13), which typified the decency of Christians, who are spiritual priests. Christ wears the breast-plate of judgment and the holy crown; for the church's high priest is her prophet and king. All believers are clothed with the robe of righteousness, and girt with the girdle of truth, resolution, and close application; and their heads are bound, as the word here is, with the bonnet or diadem of beauty, the beauty of holiness. 3. The high priest was anointed, and, it should seem, the holy things were anointed at the same time; some think that they were anointed before, but that the anointing of them is mentioned here because Aaron was anointed with the same oil with which they were anointed; but the manner of relating it here makes it more than probable that it was done at the same time, and that the seven days employed in consecrating the altar were coincident with the seven days of the priests' consecration. The tabernacle, and all its utensils, had some of the anointing oil put upon them with Moses's finger (Lev 8:10), so had the altar (Lev 8:11); these were to sanctify the gold and the gift (Mat 23:17-19), and therefore must themselves be thus sanctified; but he poured it out more plentifully upon the head of Aaron (Lev 8:12), so that it ran down to the skirts of his garments, because his unction was to typify the anointing of Christ with the Spirit, which was not given by measure to him. Yet all believers also have received the anointing, which puts an indelible character upon them, Jo1 2:27.
Tyndale Open Study Notes
8:1-36 In Exod 28–29, the Lord gave Moses specific instructions for clothing and for ordaining Aaron and his sons as priests. In Exod 39:1-31; 40:12-16; and Lev 8, the commands were carried out. Moses didn’t just pass along the instructions verbally; he enacted the rituals to provide an example for the priests down to the last detail, just as the Lord had commanded him (8:9, 13, 17, 21, 29). Because the penalty for disobedience was death, God made sure the priests knew exactly what to do.