Leviticus 8:2

Take Aaron and his sons with him and the garments. Aaron and his sons were about to be invested. Their formal investiture of the priestly office was to be signified and symbolized by their putting on the sacerdotal garments. The robes of office are fully described (verses 7-9). These "holy garments" (Exodus 28:2) not only gave an imposing and inspiring appearance to the officiating priests, but they severally and separately suggested certain spiritual qualities. The white linen spoke of righteousness, the girdle of activity or strength, etc. (see above). We who are servants of Jesus Christ are also priests (1 Peter 2:5; Revelation 1:6). There are certain things in which we are to be robed. We are, speaking generally, to "put on the Lord Jesus Christ (Romans 13:14); to put on the new man," etc. (Ephesians 4:24). But there are certain graces which we are more particularly to wear.

I. THE ROBE OF HUMILITY. This is the beginning and the end, the first and the last grace, the foundation and the topstone of Christian character: we may call it an undergarment and an overcoat of the Christian wardrobe. "Be clothed with humility" (1 Peter 5:5).

II. THE GARMENT OF FAITH. This is that clothing without which we cannot be justified before God now, nor permitted to sit down to the heavenly banquet hereafter (Matthew 22:11, 12).

III. THE GIRDLE OF TRUTH. (Ephesians 6:14.) It is truth, heavenly wisdom, which knits all other things together, and gives play and power to the spiritual faculties.

IV. THE SANDALS OF PEACE. (Romans 10:15; Ephesians 6:15.)

V. THE CROWN OF RIGHTEOUSNESS. (2 Timothy 4:8.) Righteousness is the regal thing; when that is gone the crown is fallen from our head (Lamentations 5:16). To those who "overcome" (Revelation 3:5), who are "faithful unto death" (Revelation 2:10), who "keep the faith" (2 Timothy 4:7), it shall be given to:

1. Be clothed in white raiment" (spotless purity).

2. To receive "the crown of life" (life in all its celestial fullness and blessedness).

3. To wear "the crown of righteousness" - "a crown of glory that fadeth not away" (1 Peter 5:4). - C.

Sanctified Aaron... and his sons.
The chapter before us gives a description of the ceremonies by which the priests were consecrated and formally inducted into their high office. These ceremonies were, for the most part, the same for Aaron and his sons; but it is the case of the high priest more particularly that I propose to present now. The case of the common priests is reserved for another occasion.

I. Fixing attention, then, upon Aaron, as about to be set apart for the high priesthood, the first thing I notice is THE PUBLICITY WITH WHICH THE CONSECRATION WAS PERFORMED. The whole congregation of Israel had to be gathered together to witness the solemn transaction. The creation of so high an officer for the whole people required to be done in open daylight and in the view of all concerned. And the scene presented an imposing spectacle. But, through this scene in the Hebrew camp, I ascend at once to the contemplation of a more glorious spectacle. There rises up before me, in awful grandeur, the mount of Almighty Holiness. Around it, in serried orders, lie the princedoms and principalities of heaven. Myriads of holy ones, who looked on when the world was made, stand in compact throngs to watch in solemn silence the development of that new thought which has been thrown into their Celestial contemptations. The four-and-twenty elders, with their crowns of gold glittering in the sublime effulgence of the great white throne, wait in impressive seriousness; when out upon the glassy sea, spanned by emerald bows, and radiant in jewelry of Gods head, steps the blessed Son, saying, "Lo! I come to do Thy will, O God!" "I will redeem them from death: I will ransom them from the power of the grave!" and the Father from His everlasting seat lifts up His hand in solemn oath and says, "Thou art a priest for ever after the order of Melchisedek!"

II. The first thing to be done after the appearance of Aaron before the congregation as the designated priest, was TO WASH HIM WITH WATER. It was meant to impress the idea of cleanness in him who was to act as an attorney between man and his Maker. And Aaron in his outward purification shows us our great High Priest in the sublime purity which He brought to His mediation work. Jesus "was holy, harmless, undefiled, separate from sinners." It was partly in token of this pureness and separation that John, as another Moses, baptized Him in Jordan vale. He needed no cleansing. He always was pure. But, to indicate this purity, and to enter upon His priesthood in the regular way, He consented to be washed, as was Aaron. His baptism was part of His priestly installation.

III. The next thing done for Aaron's consecration was THE PUTTING OF THE SACRED VESTMENTS UPON HIM. The priest was to be endowed with grace and glory as well as purity. He had to be clothed in righteousness, and girt for active obedience. He needed covering for those shoulders, which were to bear the people's guilt, and for that brow, which was to be lifted up in confession. A rich, curious, graceful, and imposing suit was therefore provided for him — a suit which received its pattern from God, and was made according to specific Divine directions. A glorious High Priest is Jesus. Fold upon fold of glory and beauty encompass Him. With round upon round of heavenly excellency and celestial praise is He girded. Purity, and holiness, and power, and grace, and majesty, and ten thousand indescribable attractions, cluster upon Him, and surround Him with flames of perfection and light, which only the most costly jewelry can typify, which angels bend to contemplate, and which archangels cannot find words competent to express.

IV. The next thing in this impressive service was THE HOLY CHRISM, OR THE ANOINTING WITH OIL This was not common oil, but the sacred, fragrant, and costly compound used only in solemn consecrations. It was "precious ointment on the head, that ran down upon the beard, even Aaron's beard, and went down to the skirts of his garments," enveloping him in aroma as grateful to the smell as his garments were to the eye. It was the symbol of Divine gifts and unction. It pointed to that solemn chrism or christing of Jesus, by the pouring out upon Him of the Holy Spirit and energy of God "without measure."

V. BUT STILL, CHRIST WAS NOT YET "MADE PERFECT." Moses had yet to mark and sprinkle Aaron with the blood of sacrifice; and, as the Captain of our salvation, Christ had to be "made perfect through sufferings." He needed to have upon Him the marks of blood. And as He was both the sacrifice and the priest, He had to give Himself to death before He could enter the Holy Place as our availing intercessor. We read that "Moses took of the blood, and put it upon the tip of Aaron's right ear, and upon the thumb of his right hand, and upon the great toe of his right foot. And he took of the anointing oil, and of the blood upon the altar, and sprinkled it upon Aaron and upon his garments." It was the picture of "the blood of Christ, who through the Eternal Spirit offered Himself without spot to God," marking our great High Priest with the final touches of His installation as the Saviour of the world. Thus "being made perfect, He became the author of eternal salvation unto all them that obey Him."

(J. A. Seiss, D. D.)

1. Some will have it to signify the power of consecration, which from the high priest was diffused upon others — as the oil ran down from the head to the inferior parts.

2. Some refer it to the graces of God's Spirit upon ministers, whereby their ministration is made acceptable unto God.

3. Some that this abundance of oil poured upon the high priest's head would have thereby expressed that he should excel others in the fragrant smell of good works.

4. But it is better referred to Christ, in whom there was a perfection of gifts, who is said to be anointed with the oil of gladness above His fellows; and the Evangelist saith, " God giveth Him not the Spirit by measure." So also Rupertus understandeth it for the fulness of grace in Christ, whereof all have received, as again the Evangelist saith, "Of His fulness have all we received, and grace for grace."

5. Hesychius taketh this unction also for the incarnation of Christ, who was anointed in His blessed flesh with the Spirit of grace. He anointeth, as He is God, in respect of His Divine nature, and is anointed in His humanity. God the Father anointed Him, as it is said in the Psalms, "God, even Thy God, hath anointed Thee"; and the Holy Spirit anointed Him, as the Prophet saith, "The Spirit of the Lord God is upon Me; therefore He hath anointed Me."

(A. Willet, D. D.)

I. These sons of Aaron, as well as Aaron himself, had been PREVIOUSLY AND DIVINELY CALLED TO BE PRIESTS. They had not been erected by men, but designated of God. Even so our calling and election to be priests of God and of Christ has come not from any workings of nature, but from the supernatural interposition of Divine grace. God, by His word and Spirit, has come forth, and nominated every one of us to the high service of ministering at His altar. He has sent forth His ministers and commissioned them to set apart all men whom they can reach, to be His priests.

II. Aaron and his sons OBEDIENTLY ASSENTED TO THEIR DIVINE APPOINTMENT. Would to God that I could say as much for all who are called to be priests under the new and better covenant! But it cannot be said. Though God calls, many refuse. They prefer to be priests of sin and self to being priests of God and of Christ. They choose rather to minister for iniquity and Satan than minister at the pure altar of Him who made them.

III. Aaron and his sons were CONSECRATED ACCORDING TO SPECIFIC DIVINE DIRECTIONS. As Moses proceeded to attend to it, he said, "This is the thing which the Lord commanded to be done." No wisdom or ingenuity of man can set apart priests for God. No rites that we can devise, no observances which this world's sages may invent, can ever induct a man into Christian offices. Not even Moses had any right to proceed a single step, or to do one thing, except as God directed him. And everything which God commanded had to be done. Nor is it different now. We can only be set apart as priests of God and of Christ by the ceremonies which God Himself, by His Son, has prescribed. No rites of human make, no decrees of councils, or commands of earthly sovereigns, in Church or State; no liturgies; no manual impositions; no services, however solemn or dignified; nothing can avail one feather's weight toward making any one a priest of God. His own clear and specific appointments alone can do this. It must be done by means of God's own unmutilated prescriptions, or it cannot be done at all.

IV. The consecration of Aaron and his sons was A PUBLIC AND OPEN TRANSACTION. The command of God was, "Gather thou all the congregation together"; and the history says, "the assembly was gathered together unto the door of the Tabernacle of the congregation," around the spot where the solemn deed was done. We cannot secretly be inducted into the holy priesthood to which the gospel calls us. If there is any such a thing as secret discipleship, it is a very imperfect discipleship. Christ requires of us to confess Him before men. He demands of us an open and unreserved following of Him. He exacts submission to all His holy ordinances, some of which are essentially public. And if we are not willing to be openly known as God's consecrated priests, I doubt whether our secret religion is of a sort that will avail in the Great Day. We come now to consider the particulars of the consecration itself.

1. "And Moses brought Aaron and his sons, and washed them with water." This was the first item in the service. And what does it typify, but that " washing of regeneration, and renewing of the Holy Ghost, shed on us abundantly, through Jesus Christ our Saviour"?

2. "And Moses brought Aaron's sons, and put coats upon them, and girded them with girdles, and put bonnets upon them." This was the second item in the service. After their cleansing they had to be clothed with ornaments "for glory and for beauty." We must be pure, and we must be holy. Our native deformities must all be covered. We must "put on the Lord Jesus Christ," and be arrayed in His loveliness. His own glorious attirements are to be reflected in ours.

3. A third item in this consecration service, was the leaning of hands upon the head of the sin-offering. Everywhere, even in our holiest moods and most sacred doings, there still flashes out the stern and humiliating accusation — "O man, thou art a sinner! All thy goodness is but abomination apart from Christ!" There must, therefore, be a habitual recurrence of our minds to this fact. Our hand must be ever kept on the brow of the atoning Lamb.

4. "And Moses put of the blood upon the tip of their right ear, and upon the thumbs of their right hands, and upon the great toes of their right feet." The whole person is visibly dedicated to the Lord. Every faculty and power is consecrated with the blood of the Lamb.

5. "And Moses took of the anointing oil, and of the blood which was upon the altar, and sprinkled it upon Aaron, and upon his garments, and upon his sons, and upon his sons' garments with him." Even after their setting apart to be priests, they needed to be yet further sanctified as priests. Not only themselves, but their very garments also, were marked as holy. The sacred oil was emblematic of the gifts and graces of the Holy Spirit. And so the Holy Ghost, in conjunction with the blood of the Lamb, sanctifies and endows us for holy services. Sprinkled with these sacred elements — touched with moral unction and constrained by the dying love of Jesus, we become equipped for duty, and qualified "to show forth the praises of Him who hath called us out of darkness into His marvellous light."

6. Still another item in the consecration of God's ancient priests was that they had to eat the boiled flesh of the offered lamb with unleavened bread, at the door of the Tabernacle. This boiled lamb of course typifies the Saviour as offered for our sins. It calls to mind the great sufferings which He endured as our Substitute and Sacrifice of consecration. And now that He is thus made an offering for our sanctification, it appertains to us to put forth our hands, and eat of that offering, as the life and feast of our souls. He is the bread of life, and upon that bread we must feed to be God's priests.

7. Aaron and his sons, having attended to these several particulars, were further required to "abide at the door of the Tabernacle day and night seven days," before they could enter fully upon the high offices to which they had been consecrated. The number seven is very often used in the Scriptures as the type of perfection and completeness. The consecration period was a complete period — a full measure of time. It was not only the fact of completeness, but a duration through which this fact was brought out. We are not only to be completely consecrated to a complete spiritual priesthood, but it is to take a complete period of time in which this completeness is to be effected. We must yet wait the revolution of a complete period before we can come into the Holy of Holies. That complete period can be nothing short of our entire earthly life. It is necessary to complete our glorious installation as priests of God and of Christ. And it will soon be over. It is only "seven days" — the shortest o! all the complete periods of human reckoning. Before we think of it, it will have passed. For some of us, much of it has already gone.

(A. Willet, D. D.)


1. Intimate access with God.

2. Fullest knowledge of God.

3. Holy service fur God.




(W. H. Jellie.)


1. Created the office, and defined its solemn functions, which were of the loftiest character.

2. Invested the person of the priest with splendour, majesty, and beauty, to command admiration and awe.

3. Determined the mediatorial intervention of the priest between man and God; set one man in this august and solemn supremacy among his fellows.

4. Refused any other than the priest to come direct to His altar and stand in His most holy presence.


1. In the personal excellence and piety of individual priests, the faultless being always chosen, Christ's perfect humanity was foreshadowed.

2. In the splendid attire with which the priests were adorned, Christ's majestic attributes and Divine qualities were represented.

3. In the imposing ministries before and within the veil, Christ's offices as atoning and mediating Priest were pourtrayed.

4. In the sacred and exclusive privileges the priests enjoyed, Christ's entire acceptableness and God's great delight in Him were impressively and constantly intimated.


1. They have no priestly calling, yet are as distinctly commissioned and Divinely consecrated to their work.

2. Their solemn trust places them in highest ministries and responsibilities as mediators between God and human souls.

3. The Christian Church is commanded to maintain them in their ministry and esteem them very highly in the discharge of their sacred commission.

4. As bishops and shepherds of Christ's flock they are put in trust with the souls of their people; "they watch for souls."


1. Its offensive assumption of spiritual supremacy is in defiance of Christ's law of equality and brotherhood among believers.

2. Its officious intrusion between God and men is an affront to the unfettered liberty and right of every one to seek God for himself, and is an infringement upon the mediatorship of Jesus which always avails for all.

3. Its daring pretensions of altar ministries is a perversion of New Covenant doctrines; neither altar nor sacrificial rites remaining now within the Church.

4. Its appalling misleading of seduced souls, who rest on such beguiling priestliness for spiritual safety, instead of wholly trusting Christ, is sufficient to fill Christian hearts with indignation and to cover the very name of "priest" with anathemas. There is now no priest but Jesus Christ.

(W. H, Jellie.)



III. INVESTITURE IN HOLY ATTIRE. To Moses it had before been said, "Thou shalt make holy garments for Aaron thy brother, for glory and beauty." Those garments had been made.

1. All the adornments of grace have been prepared for us; wait in readiness for us.

2. A moment of intensest joy to Moses when he brought forth those prepared garments for adornment. Nor less to Christ when He clothes the soul "with the garments of salvation."

3. Attire symbolic of sacred qualities. They were of blue, purple, scarlet, fine-twined linen, with connecting chains and ouches or settings of gold, indicating:

(1)Heavenliness of character (typified by the blue).

(2)Purity (typified by the white linen).

(3)Official dignity (typified by the scarlet and purple).

(4)Divine power of sustaining others (typified by the chains and ouches of gold); gold being used in the Tabernacle as a symbol of Deity.

IV. ADORNED WITH THE CROWN OF HOLINESS. On his head was placed "the holy crown, the golden plate."(1) A "crown" is the symbol of kingship; it declares the royalty of consecrated souls, "kings unto God."(2) Holiness inscribed on the crown it declares that the highest dignity of man is moral rectitude, spiritual sanctity. That plate bore the inscription, "Holiness to the Lord." It implied that —

1. The vindication of that "holiness" was the avowed object of his priestly service.

2. Bearing that inscription on his brow among the people, during his priestly ministries, asserted that God's holiness had been and was being adequately maintained.

3. Entering into God's presence with that inscription was evidence that God acknowledged the fact of His holiness being maintained.

V. THE BADGE OF MEDIATORSHIP. "Breastplate." Bearing others' names is the crowning glory of the Lord Jesus.

VI. SPIRITUAL ANOINTING. That "holy oil" is the "unction from the Holy One."

1. The plentitude of the Spirit; and —

2. The graces of the Spirit; and —

3. The efficient power of the Spirit, are essential to a priestly life of sanctity and service.


1. The scene suddenly changes, and the gloriously attired and anointed priest stands as a sinner by the sin-offering. For sin must be expiated even for the most privileged souls.(1) Its blood sprinkled upon the altar indicated that appeasement was demanded or ever they could approach that altar in ministry.(2) Its body being consumed without the camp declared what their doom would be did justice exact its due.(3) But the blood on the altar and accepted, announced complete propitiation and acceptance.(4) While the choice inward parts consumed on the altar fire, testified that God's claim of inward perfectness was satisfied.

2. The burnt-sacrifice summoned them to absolute self-devotion; for God will receive no less in any who avowedly become His. "His zeal must consume us."

3. But in the consecration-offering they yielded themselves up to God with gratitude and gladness: as those who reach towards the self-devotion of Jesus — "I delight to do Thy will; yea, Thy law is within my heart."

VIII. APPLIED SACRIFICIAL GRACE. "Moses took the blood of it, and put it upon the tip of Aaron's ear," &c.

1. The value of sacrifice, which had before been accepted for them, was now applied to them.

2. The meaning of sacrifice, also, was now urged upon them: all life laid out for God, and in His service.


1. Inward perfectness: perfectness in the reins, and in the heart; indicating the bringing, on their part, into God's employ of their purest affections, and highest virtues, and noblest intelligence.

2. Outward developed perfectness of character; represented in the unleavened anointed bread that constituted the meat-offering. It is only in Christ's perfectness — a perfectness to be appropriated by us — that we can present such offerings before God.


1. Being sprinkled by the blood which first bad been sprinkled and accepted upon the altar conveyed the fact that God received their consecration: that themselves, their office, and all its various functions were placed under the sanction and the acceptableness of the blood.

2. The sprinkling of the holy anointing oil symbolically connected the Holy Spirit's grace with those offices into which God was, and is, pleased to call His people.

3. Their feeding upon the sacrifice signified the communication of strength, for we are nourished by food; and suggested the fellowship now established between them and God.

(W. H. Jellie.)

Moses having, in obedience to the Lord's command, gathered all the congregation to the door of the Tabernacle (vers. 3, 4), "brought Aaron and his sons, and —

I. WASHED them with water (ver. 6). We must bear in mind that in this ceremonial Aaron is made to be representatively what Christ is intrinsically, while Aaron's sons represent the Church, as she is in Christ. This ceremonial was "to hallow," sanctify, or set apart — Aaron and sons "to minister unto" the Lord "in the priest's office" (Exodus 29:1). Jesus, "sanctified" of Father (John 10:36; Hebrews 5:4-6), did also sanctify Himself for His people's sake (John 17:17-19).

1. Aaron's sons must be "clean," to "bear the vessels of the Lord" (Isaiah 52:11). By nature all are "as an unclean thing " (Isaiah 64:6); nor can any wash himself (Jeremiah 2:22); but God can cleanse the vilest (1 Corinthians 6:9-11), and does so in His grace and mercy. Jesus sanctifies "the Church" "with the washing of water by the Word" (Ephesians 5:26; John 15:3); and none can draw nigh to God without such "washing" (Hebrews 10:22; Titus 3:5).

2. Clothed (vers. 7-9). In the holy garments made for Aaron, "for glory and for beauty" (Exodus 28:2; see Isaiah 4:2, marg.), Christ is shadowed forth as the God-man, Priest, Saviour, King; able to meet His people's every need for time and for eternity. Moses put on —


1. The coat. The Lord clothes (Isaiah 61:10; Zechariah 3:4, 5). "Body," "prepared" (Hebrews 10:5); "the Word... made flesh" (John 1:14).

2. Girdle, emblem of service (John 13:4; Luke 12:37). Jesus, Servant (Isaiah 42:1; Isaiah 49:6; Isaiah 53:11).

3. Robe; blue, heavenly, Jesus, "the Lord from heaven." There, even when on earth, returned thither; will come from thence (1 Corinthians 15:47; John 3:13; Mark 16:19; Philippians 3:20). Heavenly in nature, character, all. Where Jesus is, there is heaven.

4. Ephod. Same materials as glorious inner covering of Tabernacle.(1) Gold and blue, betokening the Divine and heavenly Man Christ Jesus. God "manifest in the flesh" (John 3:31; 1 Timothy 3:16; Luke 1:35).(2) White and scarlet. Of spotless purity, and obedient unto death (Hebrews 7:26; Philippians 2:8).(3) Purple. "King of glory"; "King eternal" (Psalm 24:7-10; 1 Timothy 1:17; Zechariah 9:9; Luke 19:34-38).

5. Curious girdle, like ephod. "Righteousness " and "faithfulness" of our "Great High Priest" (Isaiah 11:5; Hebrews 4:14).

6. Breastplate. Jesus bears His people on His heart, proof of love. He loves to end (John 13:1). "Gave Himself" for Church, and now appears "in the presence of God for" His people (Ephesians 5:25; Hebrews 9:24).

7. Urim and Thummim in breastplate, by which the mind of God was made known. Literally, "Lights and Perfections." Jehovah Jesus, in the midst of His chosen ones, is "the Light" and outshining of the Father's glory (John 8:12; Hebrews 1:3); the Manifestation of His love (1 John 4:9); the Declarer of His mind and will (John 1:18).

8. Mitre and crown (see Zechariah 3:5; Zechariah 6:11, 13). Essential holiness and purity of our High Priest and King, who bare the " iniquity of the holy things" of His people (Exodus 28:38; Isaiah 53:11). Next see —

III. AARON'S SONS clothed (ver. 13) in coats, girdles, bonnets "of fine linen" (Exodus 28:40; Exodus 39:8, 9, 27, 29).

1. Coats. Putting on "the Lord... Christ" (Romans 13:14).

2. Girdles. Serving Him (Colossians 3:24; Hebrews 12:28).

3. Fine linen. Death and resurrection with quickened "seed" (1 Corinthians 15:36; John 12:24).

4. Bonnets. Mind, intellect. A "royal priesthood" purified. Every thought brought "into captivity" (Ephesians 4:23, 24; 2 Corinthians 10:5).

5. "For glory and for beauty" (Exodus 28:40); which His people to share with their risen Lord (John 17:10, 22; Romans 8:30; 2 Corinthians 3:13, 18; Psalm 90:17; Ezekiel 16:14); as they shine for Him and reflect His image; "for as He is, so are," &c. (1 John 4:17).

6. Woven. Righteousness wrought out (Romans 3:22, 25, 26; Ephesians 1:20; Psalm 132:9; Revelation 19:8); by the Head, Christ, who directs His "members" in the service of God.

IV. ANOINTED. Moses having "anointed the Tabernacle, and all therein" (vers. 10-12), where Aaron was to minister, as type of Jesus, "minister" of "true Tabernacle" (Hebrews 8:2); then "poured" anointing oil on Aaron's head (Psalm 23. 5; 133:2). Here Aaron stood alone, nor were his sons clothed till after his anointing. Jesus, holy from birth, yet anointed for service (Luke 3:21, 22). "God anointed Jesus," &c. (Acts 10:38; Luke 4:18); "above" those He graciously deigns to call His "fellows" (Psalm 45:7; Hebrews 1:9). He must "have the pre-eminence" (Colossians 1:18); being "above all," and "the Head" (Ephesians 1:21, 22). Oil poured. "God giveth not the Spirit by measure," &c. (John 3:34), but in sevenfold power (Isaiah 11:2; Isaiah 61:1, 2; Revelation 3:1); for service, death, resurrection (Acts 2:22; Acts 4:27; Hebrews 9:14; 1 Peter 3:18). But the Spirit could not be given to His people till His atoning work was accomplished and Himself "glorified" (John 7:39). Hence, till the sacrifices were offered, Aaron's sons were not anointed (ver. 30). Then, together with Aaron, because Head and "members" one (Hebrews 2:11). First, blood was put on ear, hands, feet (ver. 24), then Moses "sprinkled " it "upon the altar." After which, following the "wave-offering" (ver. 27) — typifying resurrection with Christ — "Moses took of the anointing oil, and of the blood which was upon the altar, and sprinkled" upon them and upon their garments. Oil and blood, blood and oil (Exodus 29:21); significant of justification and sanctification, which are inseparably connected (1 Corinthians 6:11; 1 Peter 1:2). Sealing and sanctifying (Ephesians 1:13) are the work of the blessed Trinity. God not only cleanses and clothes, but anoints (Ezekiel 16. 9, 10; 2 Corinthians 1:21, 22). Here see in type the sanctifying power of Jesu's blood shed for us, and Holy Spirit's work within, when the Father draws to Jesus those whom He has given Him (John 6:37, 44, 45). Thus, behold Aaron and sons, washed, clothed, anointed —

V. CONSECRATED, or set apart for service of God. The oneness of Christ and His people seen in Aaron and sons laying hands on head of each victim (leaning with weight, as word implies); Jesus — Antitype of offerings. His people partakers of the benefits resulting from His great work.

1. Sin-offering. Pardon and justification.

2. Burnt-offering. Acceptance and worship.

3. Ram of consecration. Consecration and devotedness, all in and through Christ.

VI. FILLING THE HAND. See marginal reading of "consecrate" (Exodus 28:41; Exodus 29:9). The personal reception and appropriation of the Father's Gift of love (vers. 25-28; 2 Corinthians 9:15), even Christ. His rich preciousness (fat and inwards), His life (cakes), His death (ram slain), His strength (shoulder). "All things are yours; and ye are Christ's; and Christ is God's" (1 Corinthians 3:21-23); and all given back to God as burnt-offering, "a sweet-smelling savour" (Ephesians 5:2; Romans 12:1).

VII. FEEDING AND COMMUNION (vers. 31-36) are needed to maintain the life given and consecrated to God. No fitness of service without. Seven days, complete cycle of time, as appointed by God. Some would rush into service directly the heart — through the operation of the Holy Spirit — has opened to receive Jesus; but ofttimes God sees fit to give long training. Only let God feed, strengthen, and fit for the service to which He calls, and then go forth in His strength.

(Lady Beaujolois ,Dent.)

1. Of the office of the law, which prepares for the gospel

2. A good life much available unto the understanding of God's Word.

3. None should take upon them the office of the ministry, but thereunto called.

4. Without the knowledge of God, all other science is vain and unprofitable.

5. No laws or doctrine to be brought into the Church, but by warrant from God in His Word.

6. That every good gift is of God, and that we can do nothing of ourselves.

7. No sacrifice, sacrament, nor priesthood out of the Church.

(A. Willet, D. D.)

We are already familiar with the use that has been made of separation in the third age to inculcate the absolute necessity of holiness in order to intercourse with God. Abraham was separated from an idolatrous and wicked world, to be the head of a family and a nation that should be holy to the Lord; and accordingly, in comparison with the heathen world Israel as a whole was a priesthood, as is set forth in Exodus 19:6: "Ye shall be unto Me a kingdom of priests and a holy nation." Observe now how the same principle is further carried out. From the entire nation one tribe, the tribe of Levi, is set apart to be, above all the others, holy unto the Lord. From the tribe of Levi, one family, that of Aaron, is set apart to be, above all the other families of the tribe, holy unto the Lord. And finally, from the family of Aaron a single individual, the high priest, is set apart to be, above all the other members of the family, holy unto the Lord. The washing with water (ver. 6) led the mind still farther in the same direction. The effect of this on the minds of the people may perhaps be illustrated in this way: Suppose you wish to give the idea of perfectly pure water to some person who has never seen it, and you have no means of showing him the genuine article; by taking water in different degrees of impurity, and leading him to look at the different specimens, beginning with that which is most impure and going on to that which is least, you will at all events set his mind in the direction of the conception which you wish him to attain. And in the same way, though there was no way open of showing Israel at this time a genuine specimen of that holiness without which no man can see the Lord, yet by these successive separations of officially (or, if you choose, artificially) holy persons, the mind of Israel was set in the direction of that holiness up to which the Lord was educating them. It must be remembered that they had the moral law to help them to translate the symbolical holiness into the reality, of which it was the mere expression in language addressed to the eye. While Aaron and his sons represented Israel, they typified Christ and His Church.

(J. M. Gibson, D. D.)

The reasons why the Lord thus precisely appointed these priests, and would not leave it to every man to perform this office, were these and such like.

1. It was to be known that not every man — no, not any man but the Man Christ Jesus could appease God's wrath, satisfy His justice, and take away the sins of the world, reconciling us to God and putting us in assurance of eternal life. This could not be figured out better than by secluding all the whole host of Israel from this office and choosing but Aaron and his sons as types of Christ, this only able Priest, and therefore they only were chosen, and so by such ordinance the majesty, authority, and (if we may so speak) the propriety of Christ's office resembled and shadowed.

2. God was ever the God of order, decency, and comeliness, and therefore in His Church would have all things done accordingly, not enduring any to be an invader of another man's right, an intruder of himself into another man's office, and a busybody out of rule, out of order. Certain men, therefore, are appointed, and they only shall do it. Others, if they meddle, being strangers, because not called, shall die the death as you hear before. Thus hath He also in the New Testament established a ministry, and given some apostles, some evangelists, some pastors and doctors for the building up of His Church, &c. He also decreed that the contempt of these is the contempt of Him; and then judge you, first or last, what punishment will ensue.

(Bp. Babington.)

-The essential significance of the priesthood cannot be deduced from the etymology of the Hebrew word thus translated, since that is not clear; nor is the extra-Levitical usage of the word so restricted as to afford an unequivocal solution of the question. A direct declaration of the Mosaic conception is, however, given in connection with the Korahitic rebellion (Numbers 16.); in which passage the notes of the priesthood are given by Moses himself as follows:

1. A Divine choice or call ("Whom He hath chosen").

2. A right of Divine service ("Who are His").

3. Holiness ("Who is holy").

4. A right of Divine access ("Come near unto Him").The priest was one who, having been Divinely selected, had accepted his call without reservation, and being possessor of an imputed righteousness, was privileged to draw near the Majesty from on high. A closer analysis might still further simplify this Mosaic conception of priesthood. Of the attributes just enumerated, it may be said that the second and the fourth are identical; then the first and the third rather belong to the prerequisites of priesthood than to its essence. The essential significance, therefore, of the priesthood may be stated to lie in its privilege of Divine approach. It will thus be seen that in a limited degree every Jew was, as the primary form of the covenant announced, a priest; nevertheless the right of Divine approach, restricted as it was to the court of the Tabernacle, was so meagre as to be unworthy of the name of priesthood. It was to the Aaronites, with their more tangible privileges of worship before the veil, that the name seemed more especially applicable; whilst to the officiating high priest alone was it permitted to occasionally enter within the veil, and participate in that highest access, in that most exalted priesthood, which was possible to Judaism. Guarded by so many restrictions, and rising through such gradations, how lofty the dignity, how sublime the privilege, of standing in the presence of the Holy One of Israel to worship and petition I The essential significance of the priesthood may be otherwise stated. For, if it be remembered that the privilege of Divine approach carried with it the privilege of representing others to whom such approach was denied, it may be said that the essence of the priesthood was mediation, that of the ordinary priests being indirect, and that of the high priest direct. Again, the essential attribute of the high priest, the privilege of access to the Holy of Holies, implying the purpose for which that access was made, the essence of the high priesthood, may be roughly described, as in some passages of the New Testament, and in popular theology, by its exceptional privilege of atonement.

(A. Cave, D. D.)

-As the sacrifices are ever leading us to the great altar of brass, and as the continual washings that are mentioned in this chapter will be ever turning us to the laver of brass, let us here, for a moment, fix our eye upon them. The one shows us pardon of sin by Christ's death, the other shows us purification of heart by Christ's Spirit. But why is there such a singular peculiarity in the construction of both altar and laver? The former was covered with the brass of the censers that had been held in the polluted hands of Korah, Dathan, and his company (Numbers 16:38); and the latter was formed of the brass that was obtained from the mirrors of the women (Exodus 38:8) who worshipped at the Tabernacle door, and had been used but too frequently to gratify the unholy feelings called forth by "the lust of the eye."

I. THE BRAZEN CENSERS OF KORAH AND HIS COMPANY CONTRASTED VERY EVIDENTLY WITH THE GOLDEN CENSER OF A TRUE PRIEST. The gold of the latter marked its heavenly character and use, as we see also in the gold of the candlestick, of the table, and of the mercy-seat, or in the golden streets and golden harps of New Jerusalem. But nevertheless, out of these polluted materials, the Lord forms the altar where atonement for sin was to be made. Shittim-wood (very durable and incorruptible) is spread over with plates of this brass. Is not this fitted to remind us that Christ had the "likeness of sinful flesh" — the shittim-wood being veiled and hid by the brass? In the very nature that sinned so presumptuously the Lord Jesus appears; and, wearing that nature, presents in it His offering — only, in His person it was so pure that the "Altar sanctified the Gift." When He arose and ascended, He threw off this obscurity, and was "the Golden Altar."

II. THE LAVER, MADE OF THE MIRROR BRASS, HELD PURE WATER, THE TYPE OF THE HOLY SPIRIT. In our very nature, which in our hands serves only the purposes of sin and vanity, the Redeemer exhibited purity — the very purity of the Holy Ghost, who dwelt in Him without measure! He took our true nature from the womb of the Virgin; and, assuming it to Himself, thereby made it holy. And so it became a holy vessel for the Spirit to fill.

The ephod with its girdle signified the beautiful character and the exalted service which are becoming to the Holy Place; and the shoulder-pieces and the breastplate, with the precious stones and the engraving on them, signified that the children of Israel as a whole, and each child individually, was borne on the strong shoulders and carried in the warm heart of their representative in the presence of the Lord, giving the conceptions of strength to sustain and love to cherish; the Urim and Thummim added the thought of heavenly guidance along a path that "shineth more and more unto the perfect day"; the pomegranates and bells on the blue robe of the ephod symbolised heavenly fruitfulness and joy; while the climax of all was reached in the golden graving of "Holiness unto the Lord." You see how rich was the symbolism of the high priestly vestments. And how expressive as types of the glory and the grace of our great High Priest! The Lord Jesus needed no priestly vestments; for He had the great realities, of which these were only the symbols. He really possessed the lovely character which was only symbolised in the ephod; and no "curious girdle" was needed to make it evident that it was a high and holy work in which He was engaged. His strength to save and His love for lost sinners were so conspicuous all through His strong and loving life, that onyx stones upon His shoulders or precious stones ripen His breast would have been superfluous. No symbol of Urim and Thummim was needed for One who could say: "I am the Light of the world; He that followeth Me shall not walk in darkness, but shall have the light of life." Nor were bells and pomegranates needful on that garment hem, the very touching of which, in the spirit of trembling faith, brought health to a cheek that for twelve years had been pale, and joy to a heart that after every remedy had been tried in vain, had bidden farewell to hope (Luke 8:43, 44). And why should there be a plate of gold with "Holiness to the Lord" inscribed upon it, on the forehead of One who could fearlessly issue the challenge: "Which of you convinceth Me of sin?" — One who was really, as the Other was only symbolically, "holy, harmless, undefiled, and separate from sinners"? Verily, in a far higher sense is it true of Him than it was of Aaron, that "Holiness unto the Lord" is "always on His forehead, that we may be accepted before the Lord."

(J. M. Gibson, D. D.)

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