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“Do for Aaron and his sons everything I have commanded you, taking seven days to ordain them. Sacrifice a bull each day as a sin offering to make atonement. Purify the altar by making atonement for it, and anoint it to consecrate it. For seven days make atonement for the altar and consecrate it.When the children of Israel were in the wilderness after they left Egypt, the Lord commanded Moses to “take unto thee Aaron thy brother, and his sons with him . . . to consecrate him, that he may minister unto me in the priest’s office.” (Ex. 28:1, 3.)The blood of the ram of ordination is placed on the priests twice, and the second time it is taken from the altar and sprinkled on the priests (Lev 8.30), a ritual that is missing from the leper’s procedure. That is, apparently the ram of ordination connects the priests specifically with the altar.
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Bible Stories – Leviticus 8: The Ordination of Aaron and His Sons
The Lord said to Moses, ‘Bring Aaron and his sons, their garments, the anointing oil, the bull for the sin offering, the two rams and the basket containing bread made without yeast, and gather the entire assembly at the entrance to the tent of meeting.’ Moses did as the Lord commanded him, and the assembly gathered at the entrance to the tent of meeting.
Moses said to the assembly, ‘This is what the Lord has commanded to be done.’ Then Moses brought Aaron and his sons forward and washed them with water. He put the tunic on Aaron, tied the sash round him, clothed him with the robe and put the ephod on him. He also fastened the ephod with a decorative waistband, which he tied round him. He placed the breastpiece on him and put the Urim and Thummim in the breastpiece. Then he placed the turban on Aaron’s head and set the gold plate, the sacred emblem, on the front of it, as the Lord commanded Moses.
Then Moses took the anointing oil and anointed the tabernacle and everything in it, and so consecrated them. He sprinkled some of the oil on the altar seven times, anointing the altar and all its utensils and the basin with its stand, to consecrate them. He poured some of the anointing oil on Aaron’s head and anointed him to consecrate him. Then he brought Aaron’s sons forward, put tunics on them, tied sashes round them and fastened caps on them, as the Lord commanded Moses.
He then presented the bull for the sin offering, and Aaron and his sons laid their hands on its head. Moses slaughtered the bull and took some of the blood, and with his finger he put it on all the horns of the altar to purify the altar. He poured out the rest of the blood at the base of the altar. So he consecrated it to make atonement for it. Moses also took all the fat around the internal organs, the long lobe of the liver, and both kidneys and their fat, and burned it on the altar. But the bull with its hide and its flesh and its intestines he burned outside the camp, as the Lord commanded Moses.
He then presented the ram for the burnt offering, and Aaron and his sons laid their hands on its head. Then Moses slaughtered the ram and splashed the blood against the sides of the altar. He cut the ram into pieces and burned the head, the pieces and the fat. He washed the internal organs and the legs with water and burned the whole ram on the altar. It was a burnt offering, a pleasing aroma, a food offering presented to the Lord, as the Lord commanded Moses.
He then presented the other ram, the ram for the ordination, and Aaron and his sons laid their hands on its head. Moses slaughtered the ram and took some of its blood and put it on the lobe of Aaron’s right ear, on the thumb of his right hand and on the big toe of his right foot. Moses also brought Aaron’s sons forward and put some of the blood on the lobes of their right ears, on the thumbs of their right hands and on the big toes of their right feet. Then he splashed blood against the sides of the altar. After that, he took the fat, the fat tail, all the fat around the internal organs, the long lobe of the liver, both kidneys and their fat and the right thigh. And from the basket of bread made without yeast, which was before the Lord, he took one thick loaf, one thick loaf with olive oil mixed in, and one thin loaf, and he put these on the fat portions and on the right thigh. He put all these in the hands of Aaron and his sons and they waved them before the Lord as a wave offering. Then Moses took them from their hands and burned them on the altar on top of the burnt offering as an ordination offering, a pleasing aroma, a food offering presented to the Lord. Moses also took the breast, which was his share of the ordination ram, and waved it before the Lord as a wave offering, as the Lord commanded Moses.
Then Moses took some of the anointing oil and some of the blood from the altar and sprinkled them on Aaron and his garments and on his sons and their garments. So he consecrated Aaron and his garments and his sons and their garments.
Moses then said to Aaron and his sons, ‘Cook the meat at the entrance to the tent of meeting and eat it there with the bread from the basket of ordination offerings, as I was commanded: “Aaron and his sons are to eat it.” Then burn the rest of the meat and the bread. Do not leave the entrance to the tent of meeting for seven days, until the days of your ordination are completed, for your ordination will last seven days.
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Leviticus 8 NIV – The Ordination of Aaron and His Sons
The Ordination of Aaron and His Sons – The LORD sa to Moses, “Bring Aaron and his sons, their garments, the anointing oil, the bull for the sin.
Source: www.biblegateway.com
Date Published: 4/26/2022
View: 1440
Ordination of Aaron and His Sons | SCFSF.org
God began by telling Moses to call Aaron and his sons together. He then instructed Moses to take certain garments, anointing oil, a bull for a sin offering, two …
Source: www.scfsf.org
Date Published: 5/7/2021
View: 9626
Commentary on Leviticus 8-10 (The Ordination of Aaron and …
Moses explains to Aaron and his sons, in verse 34, that the ordination rituals just completed were to make atonement for their sins.
Source: www.toughquestionsanswered.org
Date Published: 7/12/2022
View: 5244
The Ordination of Aaron and His Sons (No. CB43)
After Moses had set up the tabernacle in the wilderness, the Lord sa to Moses, “Bring Aaron and his sons, their garments, anointing oil, the bull for the sin …
Source: www.ccg.org
Date Published: 6/16/2022
View: 7487
The Ordination of Aaron and His Sons as a Type of Jesus and …
The ceremony for the ordination of Aaron and his sons as high priests of the Most High God is found in Leviticus chapter eight. To summarize, …
Source: evidenceforchristianity.org
Date Published: 12/23/2021
View: 3093
Ordination of Aaron and Sons in Leviticus 8 from a NT …
In the first pericope (pronounced peh-RIH-koh-pea) or section (vv. 1-4), God ordered Moses to tell his older brother Aaron and his sons to …
Source: drjimsebt.com
Date Published: 5/12/2021
View: 8250
“Ordination of Aaron and His Sons” Commentary (The UGP …
B. Cleansing the priests (Leviticus 8:6). This verse says, “And Moses brought Aaron and his sons, and washed them with water.
Source: www.firstg.org
Date Published: 7/17/2022
View: 6014
Parasha Shemini (Eighth): The Ordination of Aaron
For seven days, Aaron and his sons stayed at the Tent of Meeting as part of their ordination process. On the eighth day, Moses called for them to begin …
Source: free.messianicbible.com
Date Published: 9/15/2022
View: 6707
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Who ordained Aaron’s son?
When the children of Israel were in the wilderness after they left Egypt, the Lord commanded Moses to “take unto thee Aaron thy brother, and his sons with him . . . to consecrate him, that he may minister unto me in the priest’s office.” (Ex. 28:1, 3.)
What is the ram of ordination?
The blood of the ram of ordination is placed on the priests twice, and the second time it is taken from the altar and sprinkled on the priests (Lev 8.30), a ritual that is missing from the leper’s procedure. That is, apparently the ram of ordination connects the priests specifically with the altar.
What happened to Aaron’s sons Nadab and Abihu?
Aaron’s sons Nadab and Abihu took their censers, put fire in them and added incense; and they offered unauthorized fire before the LORD, contrary to his command. So fire came out from the presence of the LORD and consumed them, and they died before the LORD.
What does Aaron symbolize in the Bible?
Aaron has an important role as priest in the Bible, particularly in the Hebrew Bible. When he is first introduced in Exodus 4:14, he is identified as the brother of Moses and as a Levite, one of the groups of priests. Hence, from the beginning, Aaron is seen as a priest.
Why is it called the Aaronic Priesthood?
It “is called the Priesthood of Aaron, because it was conferred upon Aaron and his seed, throughout all their generations.” (D&C 107:13.)
Who is the Aaronic Priesthood named after?
Unlike the Melchizedek priesthood, which is modeled after the authority of Jesus and the Twelve Apostles, or the Patriarchal priesthood, which is modeled after the authority of Abraham, the Aaronic priesthood is modeled after the priesthood of Aaron the Levite, the first high priest of the Hebrews, and his descendants.
What does Abihu mean in Hebrew?
(Abihu Pronunciations)
Means “he is my father” in Hebrew. This is the name of a son of Aaron in the Old Testament. He and his brother Nadab were killed by God because they presented him with unauthorized fire.
What is the meaning of Nadab?
Biblical Names Meaning:
In Biblical Names the meaning of the name Nadab is: Free and voluntary gift; prince.
What does strange fire mean?
unique unique description “strange fire,” describe an association with cultic ac. tivitiestivities that are not merely outside the divinely approved actions of the. priests priests but represent an innerbiblical association with the sin of Aaron in.
What does Aaron mean spiritually?
In Hebrew Baby Names the meaning of the name Aaron is: Lofty; exalted; high mountain. Biblically, Aaron was Moses’ older brother (and keeper by God’s command).
What is the full meaning of Aaron?
What Does Aaron Mean? Aaron is a Hebrew name typically given to boys. It means “exalted” or “strong.” It has also been interpreted to mean “teacher” or “mountain of strength.” While it’s spelled Aharon in Hebrew, the “h” is dropped in the Greek variation.
What does Aaron’s rod symbolize?
Aaron provides his rod to represent the tribe of Levi, and “it put forth buds, produced blossoms, and bore ripe almonds” (Numbers 17:8), as an evidence of the exclusive right to the priesthood of the tribe of Levi.
What is ordination according to the Bible?
ordination, in Christian churches, a rite for the dedication and commissioning of ministers. The essential ceremony consists of the laying of hands of the ordaining minister upon the head of the one being ordained, with prayer for the gifts of the Holy Spirit and of grace required for the carrying out of the ministry.
What are the three degrees of ordained ministry?
There are three “degrees” of ordination (or holy orders): deacon, presbyter, and bishop. Both bishops and presbyters are priests and have authority to celebrate the Eucharist.
Who are the qualified persons for ordination?
The qualifications for the ordained ministry are both spiritual and practical. Ellen White believed that those who bear responsibilities in the church must be trained for the work (5T 549). They must be people whom God can teach and honor with wisdom and understanding, as he did Daniel.
What is the ordination process?
“To become an ordained minister in the AME Church, one must first be a regular and in good standing member of an AME Church for two years. If you feel a calling, you must then make your wishes known to the pastor of that charge. The pastor will then determine if you are pursuing the itinerant or local track.
15th Figure of Der Schatzbehalter: Die Weihe Aarons und Seiner Sohne [The Ordination of Aaron and His Son]
Item Info
Item No: facp00068
Title: 15th Figure of Der Schatzbehalter: Die Weihe Aarons und Seiner Sohne [The Ordination of Aaron and His Son]
WoodcutsPrint and Picture Collection – Old Master Prints
Consecration of the Priests:
“1 “This is what you are to do to consecrate them, so they may serve me as priests: Take a young bull and two rams without defect. 2 And from fine wheat flour, without yeast, make bread, and cakes mixed with oil, and wafers spread with oil. 3 Put them in a basket and present them in it—along with the bull and the two rams. 4 Then bring Aaron and his sons to the entrance to the Tent of Meeting and wash them with water. 5 Take the garments and dress Aaron with the tunic, the robe of the ephod, the ephod itself and the breastpiece. Fasten the ephod on him by its skillfully woven waistband. 6 Put the turban on his head and attach the sacred diadem to the turban. 7 Take the anointing oil and anoint him by pouring it on his head. 8 Bring his sons and dress them in tunics 9 and put headbands on them. Then tie sashes on Aaron and his sons. The priesthood is theirs by a lasting ordinance. In this way you shall ordain Aaron and his sons.
10 “Bring the bull to the front of the Tent of Meeting, and Aaron and his sons shall lay their hands on its head. 11 Slaughter it in the LORD’s presence at the entrance to the Tent of Meeting. 12 Take some of the bull’s blood and put it on the horns of the altar with your finger, and pour out the rest of it at the base of the altar. 13 Then take all the fat around the inner parts, the covering of the liver, and both kidneys with the fat on them, and burn them on the altar. 14 But burn the bull’s flesh and its hide and its offal outside the camp. It is a sin offering.
15 “Take one of the rams, and Aaron and his sons shall lay their hands on its head. 16 Slaughter it and take the blood and sprinkle it against the altar on all sides. 17 Cut the ram into pieces and wash the inner parts and the legs, putting them with the head and the other pieces. 18 Then burn the entire ram on the altar. It is a burnt offering to the LORD, a pleasing aroma, an offering made to the LORD by fire.
19 “Take the other ram, and Aaron and his sons shall lay their hands on its head. 20 Slaughter it, take some of its blood and put it on the lobes of the right ears of Aaron and his sons, on the thumbs of their right hands, and on the big toes of their right feet. Then sprinkle blood against the altar on all sides. 21 And take some of the blood on the altar and some of the anointing oil and sprinkle it on Aaron and his garments and on his sons and their garments. Then he and his sons and their garments will be consecrated.
22 “Take from this ram the fat, the fat tail, the fat around the inner parts, the covering of the liver, both kidneys with the fat on them, and the right thigh. (This is the ram for the ordination.) 23 From the basket of bread made without yeast, which is before the LORD, take a loaf, and a cake made with oil, and a wafer. 24 Put all these in the hands of Aaron and his sons and wave them before the LORD as a wave offering. 25 Then take them from their hands and burn them on the altar along with the burnt offering for a pleasing aroma to the LORD, an offering made to the LORD by fire. 26 After you take the breast of the ram for Aaron’s ordination, wave it before the LORD as a wave offering, and it will be your share.
27 “Consecrate those parts of the ordination ram that belong to Aaron and his sons: the breast that was waved and the thigh that was presented. 28 This is always to be the regular share from the Israelites for Aaron and his sons. It is the contribution the Israelites are to make to the LORD from their fellowship offerings.
29 “Aaron’s sacred garments will belong to his descendants so that they can be anointed and ordained in them. 30 The son who succeeds him as priest and comes to the Tent of Meeting to minister in the Holy Place is to wear them seven days.
31 “Take the ram for the ordination and cook the meat in a sacred place. 32 At the entrance to the Tent of Meeting, Aaron and his sons are to eat the meat of the ram and the bread that is in the basket. 33 They are to eat these offerings by which atonement was made for their ordination and consecration. But no one else may eat them, because they are sacred. 34 And if any of the meat of the ordination ram or any bread is left over till morning, burn it up. It must not be eaten, because it is sacred.
35 “Do for Aaron and his sons everything I have commanded you, taking seven days to ordain them. 36 Sacrifice a bull each day as a sin offering to make atonement. Purify the altar by making atonement for it, and anoint it to consecrate it. 37 For seven days make atonement for the altar and consecrate it. Then the altar will be most holy, and whatever touches it will be holy.
38 “This is what you are to offer on the altar regularly each day: two lambs a year old. 39 Offer one in the morning and the other at twilight. 40 With the first lamb offer a tenth of an ephah of fine flour mixed with a quarter of a hin of oil from pressed olives, and a quarter of a hin of wine as a drink offering. 41 Sacrifice the other lamb at twilight with the same grain offering and its drink offering as in the morning—a pleasing aroma, an offering made to the LORD by fire.
42 “For the generations to come this burnt offering is to be made regularly at the entrance to the Tent of Meeting before the LORD. There I will meet you and speak to you; 43 there also I will meet with the Israelites, and the place will be consecrated by my glory.
44 “So I will consecrate the Tent of Meeting and the altar and will consecrate Aaron and his sons to serve me as priests. 45 Then I will dwell among the Israelites and be their God. 46 They will know that I am the LORD their God, who brought them out of Egypt so that I might dwell among them. I am the LORD their God.” (Exodus 29 (New International Version): 1-46)
Fridolin, Stephan. Der Schatzbehalter. Wiesbaden: G. Pressler, 1962. 2 vols.. 096 F912S G
25.5 cmWohlgemut, Michel, b. between 1434-1437- d. 1519 – Artist
The Ordination of Aaron and His Sons
Holy Bible, New International Version®, NIV® Copyright ©1973, 1978, 1984, 2011 by Biblica, Inc.® Used by permission. All rights reserved worldwide.
NIV Reverse Interlinear Bible: English to Hebrew and English to Greek. Copyright © 2019 by Zondervan.
Aaron and his sons became presidency over priesthood
When the children of Israel were in the wilderness after they left Egypt, the Lord commanded Moses to “take unto thee Aaron thy brother, and his sons with him . . . to consecrate him, that he may minister unto me in the priest’s office.” (Ex. 28:1, 3.)
In Church History and Modern Revelation, Elder Joseph Fielding Smith wrote of the bestowal of the priesthood upon Aaron and his sons:”At that time the males of the entire tribe of Levi were chosen to be the priests instead of the first-born of all the tribes, and Aaron and his sons were given the presidency over the Priesthood thus conferred.
“Since that time it has been known as the Priesthood of Aaron; including the Levitical Priesthood. The males of the tribe of Levi from one month upwards at the time they were called, numbered 22,000 souls, and they were to be invested with authority from that time forth in Israel.”
Elder Smith pointed out it should be remembered that the Melchizedek Priesthood was withdrawn from the people when Moses was taken away, so that the Aaronic Priesthood remained with the carnal law, or the law of Moses, until the coming of Jesus Christ.
“In the calling of Aaron and his sons, the Lord made it known that this presiding authority over this Priesthood should be handed down from father to son,” Elder Smith explained. “This was true also of the Levitical, which is a division of the Aaronic. All who were of the tribe of Levi were entitled to be priests and to officiate in some capacity in this authority.”
In Mormon Doctrine, Elder Bruce R. McConkie wrote: “Aaron’s call to the Levitical ministry stands as the perfect example of the choosing of legal administrators to do the Lord’s work; ever since that day, the legality of priestly administration has been determined by whether the professing minister was `called of God, as was Aaron’, that is, by revelation and ordination, and with the full approval of the body of the Lord’s true worshipers.”
Aaron
Aaron has an important role as priest in the Bible, particularly in the Hebrew Bible. When he is first introduced in Exodus 4:14, he is identified as the brother of Moses and as a Levite, one of the groups of priests. Hence, from the beginning, Aaron is seen as a priest. He is the son of Amram, the brother of Moses and Miriam (Numbers 26:50), and the eponymous ancestor of the priestly group called the Aaronites (the “Sons of Aaron”) (Exodus 28:1). The portrayal of Aaron is mixed. At times it is very positive, with Aaron and his sons serving as the priests for the ancient Israelites (Exodus 28–29; Leviticus 8–9). At other times, Aaron appears in a negative light, associated with the building of the golden calf (Exodus 32), the opposition to Moses (Numbers 12), and the incident at Meribah (Numbers 20). This fluctuating prominence of Aaron appears to be connected with the changing dynamics of the relationship between Aaron and his followers (Aaronites, or sometimes Aaronides), on the one hand, and the priestly followers of Levi (the Levites) and Zadok (the Zadokites), on the other. In the earlier materials of the Hebrew Bible, Aaron appears to have a neutral or negative persona. In later materials, especially in what is traditionally see as postexilic (after 586–538 BCE), Aaron has a very positive reputation and is seen as having a priestly role superior to that of the Levites (1 Chronicles 23–24) and Zadokites (Ezra 7:1–5).
General Overviews
There are several classical writings that discuss Aaron, his role as priest, and the priesthood of his successors (Aaronites), in the Hebrew Bible. They provide an understanding of priesthood in general, often looking at the larger context of ancient Near Eastern priesthood to get a sense of the commonality with and uniqueness of the Israelite priesthood. Wellhausen 1957 (first published in 1878), a classic and somewhat controversial history of ancient Israel, was one of the first works to take a serious look at the role of priests in ancient Israel. Gunneweg 1965, although in German and not accessible to all, has had a major influence on the understanding of priests and Levites. A good broad overview in English of the role of priests and Aaron is provided by Cody 1969. The next step in the understanding of Aaron is Sabourin 1973, which takes more of a “history of religions” look at Aaron and priests as it compares the role of the priests of ancient Israel with those of other communities. Valentin 1978 looks at what the author considers materials about Aaron prior to the writings of the “P,” or Priestly, materials and explores how the role of Aaron developed. Spencer 1992 provides a succinct discussion of Aaron and the issues surrounding the Aaronite priesthood. Blenkinsopp 1995 places the discussion of priests in the context of other important roles in ancient Israel. Along with sages and prophets, Blenkinsopp seeks to view the roles of priests apart from Christian presuppositions about those roles. An article with a more limited but important focus is Homan 1998, which features a presentation of the difficulties in providing the etymological origins of the word aaron. Findlay 2017 is the first extensive discussion of Aaron in a while, although the author confines the analysis to the Pentateuch.
Ordination of Aaron and His Sons
Scripture
By Brother Marshal Arnwine
Lesson Text: Leviticus 8:1-13
Related Scriptures: Exodus 29:1-37; Hebrews 10:19-25; Acts 22:14-16
In our lesson text, Leviticus 8:1-13 communicates a number of very important concepts related to biblical sanctification, or growth in holiness. The lesson text scriptures show that biblical holiness requires a thorough understanding of God’s requirements, the right motives on the part of the believer, and complete obedience in following God’s instructions.
Exodus 29:1-37 provides detailed instructions from God on how to ordain Aaron and his sons as Priests. God began by telling Moses to call Aaron and his sons together. He then instructed Moses to take certain garments, anointing oil, a bull for a sin offering, two rams, and a basket of unleavened bread. All of these elements were necessary to fulfill the requirements for the ordination of Priests set forth in Exodus 29.
Hebrews 10:19 details that we can now have confidence and complete freedom to enter the most holy place by the blood of Jesus. Hebrews 10:20 discussed how Jesus opened for us a new way to enter the holy place. Because of Jesus’ blood sacrifice, we no longer need a priest to facilitate our coming near to God. Acts 22:14-16 details a portion of Paul discussing his conversion from Saul to Paul, which led to Paul being a witness to all people to share what he had seen and heard in his encounter with God.
Synopsis
By Prophetess Lecha Price
In today’s lesson it recounts the public ordination and sanctification of Aaron and his sons as the exclusive, divinely designated order of priests for God’s tabernacle (and later His temple). It was a supremely solemn and holy occasion, directly commanded by God through his servant Moses.
The consecration of Aaron and his sons gives us an idea of how serious God really is about His holiness. Not only is He completely holy, He also requires holiness of us. He calls all of his servants to be set apart, or consecrated, but in the ordination of priesthood this would be on display for the people. Moses was to bring Aaron and his sons before the people to show them the purity that the Lord required of them. The need for priests as mediators also made clear the depth of their sins.
Now that God had established the Israelites as His chosen people, it was extremely important for them to understand the holiness of God, and His provision for the sacrifices of their sins. The establishment of Aaron and his sons as priests, mediators between God and the people, reminds us of a very important attribute of God: God is Holy! The Bible tells us in I Peter 1:16 “Be ye holy; for I am holy.” God has called us as a holy people, set apart for His use. There’s no greater joy!
Practical Application
By Sister Pamela Jones
Have you surrendered to God’s call on your life for service yet? He has called you, and me too. Aaron was called to be the first high priest, and was anointed by having oil poured on him for the work of the Lord. Not only that, but he was also given a very detailed set of clothing to wear, which identified him as the priest. He accepted the call, and walked in it; he and his sons.
When God calls us to a specific service, He prepares us for the task at hand. He did this for each of us without consulting us of what we wanted to be or do. Jeremiah 29:11 tells us “For I know the plans I have for you,” declares the Lord, “plans to prosper you and not to harm you, plans to give you hope and a future,”. He has equipped and created us for that service, for such a time as this. When we accept His plans and His call, we became representatives of Christ.
As His representatives we were washed by His blood and made clean, and now wear the cloak of salvation for all to see. Aaron was physically made clean with water, but we are made clean by the blood of Jesus Christ when He died on the cross for our sins. With this cleansing we need to conform daily to His image, and be ready to speak up on His behalf. We have been called to serve God in whatever capacity He created us to do, and we must do it according to Hebrews 10:22, “let us draw near to God with a sincere heart and with the full assurance that faith brings, having our hearts sprinkled to cleanse us from a guilty conscience and having our bodies washed with pure water.”
Commentary on Leviticus 8-10 (The Ordination of Aaron and His Sons)
The first seven chapters of Leviticus regulate the offerings to be given to God. Now that these instructions have been given, it is time for Aaron, the brother of Moses, and his four sons, to be anointed as the first Israelite priests under the new Mosaic covenant.
Since there are no priests yet, Moses acts in the role of high priest to anoint Aaron and his sons, according to the commands of God. In verses 1-3, God gives Moses instructions to begin the anointing ceremony. The following people and items are needed: 1) Aaron and his four sons, 2) the garments that were made for them as specified by God in the book of Exodus, 3) anointing oil, 4) a bull for a sin offering, 5) two rams and bread without yeast for additional offerings, and 6) the elders representing all of the tribes and clans of Israel. Everyone was to gather in the tabernacle courtyard to witness what was about to happen.
In verse 5, Moses says, “This is what the Lord has commanded to be done.” The entire process of ordination was detailed in Exodus 29, and Leviticus 8 and 9 confirm that Moses, Aaron, and the elders of Israel, did exactly as God had earlier commanded. Verses 6-29 recount the first day of the ordination of the first High Priest (Aaron) and his sons.
Gordon J. Wenham, in The Book of Leviticus (The New International Commentary on the Old Testament) , explains the significance of the role of high priest and his garments. “The nation of Israel as a whole was called to be a kingdom of priests (Exod. 19:6), and the church is also (1 Pet. 2:5; Rev. 1:6). Israel could see in the glorious figure of the high priest the personal embodiment of all that the nation ought to be both individually and corporately.”
As we pick up at verse 30, we see Moses completing the first day’s ceremonies. Moses takes anointing oil and blood from the altar (placed there during the sacrifices of the bull and rams) and sprinkles Aaron and his sons with them. This completed the first day of the ordination (which would last 7 days).
For the next 6 days, Aaron and his sons would have to offer sacrifices for themselves every day. Moses commands them not to leave the tabernacle courtyard for the remainder of the 7-day period, lest they become unclean.
Moses explains to Aaron and his sons, in verse 34, that the ordination rituals just completed were to make atonement for their sins. After all, the primary duty of the High Priest was to atone for the sins of Israel so that Israel could remain in relationship with God. But the High Priest cannot make atonement for the people before he atones for his own sins. That was the purpose of the day’s sacrifices. Again, we see in verse 36 that they “did everything the Lord commanded through Moses.”
Wenham brings out a central theme of chapter 8, the pervasiveness of sin. He writes,
In this section one doctrine emerges very clearly: the universality and pervasiveness of sin. The men chosen to minister to God in the tabernacle pollute the tabernacle and therefore purification offerings have to be offered. Their clothes and bodies are stained with sin and they must be smeared with blood to purify them. These sacrifices are not offered just once; they have to be repeated, because sin is deep-rooted in human nature and often recurs. There is no once-for-all cleansing known to the OT. It is the incorrigibility of the human heart that these ordination ceremonies bring into focus.
In chapter 9, we have moved ahead to the 8th day of the ordination of Aaron and his sons. Now that they have atoned for their sins, it is time for them to atone for the sins of all of Israel. In verses 1-5, Moses explains all of the offerings that must be made for the people. The purpose for the sacrifices is stated in verse 6: “This is what the Lord has commanded you to do, so that the glory of the Lord may appear to you.” Once the sins of Aaron and sons were atoned for, and then the sins of the rest of Israel were atoned for, God would appear and confirm his presence and covenant with Israel.
In verse 22 of chapter 9, Aaron completes the sacrifices for the people of Israel. With the process completed Moses and Aaron go into the tabernacle. When they come back out, God’s glory appears in the form of fire on the brazen altar that instantly consumes all of the remaining offering. The elders of Israel react as any of us would when confronted with the God of the universe. They fell flat on their faces and shouted for joy!
Why was the whole process of sacrifices and ordination necessary for God’s presence to be made known? Wenham comments:
Aaron’s gorgeous garments, the multiplicity of animal sacrifices, were not ends in themselves but only means to the end, namely, the proper worship of God. These elaborate vestments and sacrifices helped simple human minds appreciate the majestic holiness of God. But all the ritual in the OT would have been pointless if God had not deigned to reveal himself to the people. The clothing and the sacrifices merely helped to put the worshippers in a state of mind that was prepared for God’s coming, and removed the obstacles of human sin that prevented fellowship, but they did not necessarily ensure God’s presence.
Throughout all of chapters 8 and 9, we are reminded that every command of God was followed with exactitude. In the first three verses of chapter 10, however, we see what happens when the newly anointed priests disobey God’s commands.
Aaron’s two oldest sons, Nadab and Abihu, offer incense to God, but they do it in a way that is unauthorized, that is contrary to God’s commands. The text is not clear as to their exact violation. Some scholars have speculated that they performed a Canaanite or Egyptian ritual. Regardless, it seems they knew what they were doing and they paid for their disobedience with their lives.
Fire consumed both of them, fire from God. Moses, in verse 3, explains to Aaron that the priests must honor God because he is holy, with the implication being that Nadab and Abihu did not honor God. Rather than dispute what Moses said, Aaron remained silent.
What are we to make of the death of Aaron’s sons? It seems that the closer a man is to God (Levite priest being very close indeed) the stricter is the standard by which he will be judged. The New Testament reiterates this teaching. Consider Luke 12:48: “Everyone to whom much is given, of him will much be required.” Peter said in 1 Pet 4:17, “Judgment begins with the household of God.” James said in James 3:1, “We who teach shall be judged with greater strictness.” Christians in visible leadership are held to a higher standard.
The Ordination of Aaron and His Sons (No. CB43)
Hear O Israel Yahovah our God, Yahovah is one. Eloah is Allah’, Allah’ is Eloah. We will all be Elohim.
The Ordination of Aaron and His Sons as a Type of Jesus and the Thieves on the Cross – Evidence for Christianity
Below is an article on the Ordination of Aaron and his sons (Leviticus 8) as a prefigure of the sacrifice of Jesus on the cross. It is written by John Oakes, but the idea comes from an anonymous contributor to the site.
The Ordination of Aaron
A Prefigure of the Crucifixion of Jesus
John Oakes 12/2009
In my book From Shadow to Reality (www.ipibooks.com), I discuss many examples of the sacrifices in the Old Testament being physical types of spiritual realities found in the New Covenant under Jesus Christ. This brief article is a discussion of an example not found in my book which serves as a further example of the truth that the entire Old Testament is about Jesus Christ.
The ceremony for the ordination of Aaron and his sons as high priests of the Most High God is found in Leviticus chapter eight. To summarize, the ordination of these men to serve as mediators between men and God required the sacrifice of a bull and two rams. As we will see, the bull in this sacrifice serves as a type/prefigure of Jesus, while the rams are a types/prefigure of the two thieves who were killed along with Jesus on Golgotha, outside Jerusalem.
First, there is the bull. The bull which was given as a sin offering (Leviticus 8:14) was sacrificed so that Aaron could make atonement for the sins of the people. The bull was burned outside the camp (Leviticus 8:17), as Jesus, the antitype was also sacrificed as a sin offering outside of Jerusalem, at Golgotha. As with Aaron, this sacrifice made Jesus High Priest of Israel, but in his case he is High Priest forever of spiritual Israel: the church (Hebrews 7:11-28).
Then, interestingly, there are the two rams which were also sacrificed with the bull. Perhaps this is a coincidence, but the parallels with the thieves “sacficed” along with Jesus is uncanny. In fact, given the many other examples (see FSTR Ch. 6) of specific types and antitypes in the levitical sacrifices, the coincidence explanation seems far fetched. The first ram for the burnt offering (Leviticus 8:18-21) was slaughtered and burned, but the entrails and shanks were washed with water before being burnt because they were unclean. This can be seen as representing the thief who rejected Jesus was not forgiven of his sins. This parallels the symbolism of the normal burnt offering (Leviticus 1). In this case, the head of the bull, which represents Jesus, did not have to be washed, but the body of the bull, which represents “us” (ie those who are saved by the sacrifice of Jesus) was washed before being burned. In the case of the first ram, the entire body was burned up in the sacfifice. None was “saved.”
The differences between the first and second rams in this sacrifice is interesting as a type. The second ram was also sacrificed and burned, but the differences are striking. First, it was not washed with water. Second, only part of this ram was burned. Some of the blood was used to purify Aaron and his sons, while the breast of the ram was saved from the fire. It was “waved” before the Lord and not burned up. The symbolic prefigure of the other thief is hard to miss here. The second thief acknowledged Jesus and put his faith in him. Because of his faith, Jesus told him “Today you will be with me in Paradise.” (Luke 23:43) The implication is that he was forgiven of his sins and saved. Like the second ram, he did not need to be cleaned with water, as he was forgiven of his sins by Jesus. Like the second ram, he was saved from the fire. He will not be in hell, but instead is with Jesus in Paradise.
It is truly striking that this historical detail was so wonderfully prefigured in the ordination ceremony of the High Priest Aaron who was a prefigure of our High Priest Jesus Christ. It is inconceivable that human minds could have produced this dramatic symbolism. This is not a coincidence. It is further evidence, both that the Old Testament is inspired by God and that Jesus Christ is the prophetic fulfillment of the Old Covenant given to the Jews by God well over one thousand years before Jesus was born.
There is more encouragement here. Through the ceremony in Leviticus eight, the sons of Aaron were also vicariously purified and prepared for service as priests of the Most High God. Only those born by direct descent from Aaron could serve in this capacity. By prophetic analogy, we, like the sons of Aaron are direct descendents and inheritors of Jesus by faith (Ephesians 2:12-19) and we, too, are priveleged to serve as priests (1 Peter 2:9) in the true, heavenly sactuary with God (Hebrews 10:19-20). Jesus did not have physical descendents, but those of us who join with him in burial and resurrection in baptism (Romans 6:2-4) are born again as spiritual, priestly descencents of Jesus.
Thanks to Tom Turowski for pointing this one out!
John Oakes
Ordination of Aaron and Sons in Leviticus 8 from a NT Perspective
I’m on a journey through Leviticus, and it is very enjoyable. Yes, their ordination is significant in its own right, but how do New Testament themes enlarge and fulfill priestly consecration?
As I note in the posts that touch on the Levitical priesthood and sacrifices, the Spirit-inspired writers of the New Covenant Scriptures (New Testament) encourage us to read the Old Testament, particularly the priesthood and the ministry of the priests, as containing types and shadows of the substance or reality, which is Christ and his heavenly priesthood.
They [priests] serve at a sanctuary that is a copy and shadow of what is in heaven (Heb. 8:5)
The law is only a shadow of the good things that are coming—not the realities themselves. (Heb. 10:1)
Then the author of Hebrews writes many, many verses explaining the realities of the copies and shadows. They are revealed most clearly in Jesus’s sacrifice and his priesthood in the heavenly, eternal sanctuary.
Peter explicitly makes the water of the flood during the time of Noah symbolic:
And this water symbolizes baptism that now saves you also—not the removal of dirt from the body but the pledge of a clear conscience toward God. (1 Pet. 3:21)
Paul writes that food and festivals are but the shadow, while Christ is the substance:
Therefore do not let anyone judge you by what you eat or drink, or with regard to a religious festival, a New Moon celebration or a Sabbath day. These are a shadow of the things that were to come; the reality, however, is found in Christ. (Col. 2:16-17)
Even the lives of the people in the OT serve as exemplary warnings for us:
These things happened to them as examples and were written down as warnings for us, on whom the culmination of the ages has come. (1 Cor. 10:11)
With their permission, so to speak, I apply their typological and symbolic method here.
For a general overview of the interrelations between the Old Sinai Covenant and the New Covenant, click on:
What Does the New Covenant Retain from the Old?
How Jesus Christ Fulfills the Law: Matthew 5:17-19
One Decisive Difference Between Sinai Covenant and New Covenant
The Church Fulfills and Replaces Old Testament Temple
The NIV is used here, unless otherwise noted. Readers are invited to go to biblegateway.com, choose their own translation, and open another window to follow along.
Let’s look at Lev. 8 section by section.
Eventually, when I get to Exodus (Lord willing), I will explore the symbolic significance of the priestly garments. This post at bible.org does an admirable job right now:
The Tabernacle of Moses – God’s Heavenly Pattern for our Spiritual Transformation – Part VI: The Priestly Garments
Here’s the image at that link:
I urge all readers who are interested in going into details about the symbolism of the priestly garments to click on the link above that image. The study is excellent and based on the book of Exodus. But we’re in Leviticus right now.
I note in passing that high liturgical churches (e.g. Roman Catholic, Anglican and Lutheran) all require the priests and ministers to put on religious robes with lots of symbolic meaning. I have no theological criticism to make here, but sociologically and evangelistically, I believe the vestments can be a distraction for the “common,” “wee” folk in today’s world of fast-paced imagery. But to each his own.
Now let’s begin the study, section by section.
Verses 1-4
In the first pericope (pronounced peh-RIH-koh-pea) or section (vv. 1-4), God ordered Moses to tell his older brother Aaron and his sons to prepare for the ordination: garments, anointing oil and a bull for the sin offering and a basket containing bread without yeast. They were to meet together at the tent of meeting (the tabernacle and not a separate tent of meeting temporarily set up for Moses outside the camp). The tabernacle was blueprinted back in Exod. 36-38 and set up in Chapter 40.
First, in the next verses in John 4 the food–literally bread–is the will of God. He said these next words in the context of ministering to the Samaritan woman, who repented. Then many Samaritans were converted to Jesus.
He said:
34 “My food [bread],” said Jesus, “is to do the will of him who sent me and to finish his work. 35 Don’t you have a saying, ‘It’s still four months until harvest’? I tell you, open your eyes and look at the fields! They are ripe for harvest. 36 Even now the one who reaps draws a wage and harvests a crop for eternal life, so that the sower and the reaper may be glad together. 37 Thus the saying ‘One sows and another reaps’ is true. 38 I sent you to reap what you have not worked for. Others have done the hard work, and you have reaped the benefits of their labor.”
Doing the will of God is the right food, and in context his will is about the harvest and reaping of souls. Harvest and reaping is the first work so that souls can be nourished with the bread of heaven.
Second, let’s build on the idea that sacred bread from heaven nourishes the soul. After feeding the five thousand with bread and fish, Jesus said:
32 Jesus said to them, “Very truly I tell you, it is not Moses who has given you the bread from heaven, but it is my Father who gives you the true bread from heaven. 33 For the bread of God is the bread that comes down from heaven and gives life to the world.”
34 “Sir,” they said, “always give us this bread.”
35 Then Jesus declared, “I am the bread of life. Whoever comes to me will never go hungry, and whoever believes in me will never be thirsty. (John 6:32-35)
Then he added a lesson about his body and blood:
48 I am the bread of life. 49 Your ancestors ate the manna in the wilderness, yet they died. 50 But here is the bread that comes down from heaven, which anyone may eat and not die. 51 I am the living bread that came down from heaven. Whoever eats this bread will live forever. This bread is my flesh, which I will give for the life of the world.” (John 6:48-51)
He expands on this idea by contrasting Manna (Exod. 16; Num. 11:4-35) in the wilderness with his being the bread that lasts:
53 Jesus said to them, “Very truly I tell you, unless you eat the flesh of the Son of Man and drink his blood, you have no life in you. 54 Whoever eats my flesh and drinks my blood has eternal life, and I will raise them up at the last day. 55 For my flesh is real food and my blood is real drink. 56 Whoever eats my flesh and drinks my blood remains in me, and I in them. 57 Just as the living Father sent me and I live because of the Father, so the one who feeds on me will live because of me. 58 This is the bread that came down from heaven. Your ancestors ate manna and died, but whoever feeds on this bread will live forever.” (John 6:53-58)
Many interpreters say the bread imagery includes the Eucharist or Communion bread, because it is all about feasting on the person and Spirit of Jesus, and then they shall live forever. However, the bread at the Lord’s Table (Communion or Eucharist) is never explained to allow the partaker to live forever, unless one imports a prior belief of a miracle into the bread eaten at the Last Supper.
Further, Jesus did not say here in John 6 that his body was literal bread, but this is metaphorical language for intimacy and lifelong connection to him. It is manna from heaven. Only daily life in Christ and walking in the Spirit can do that, not a doctrine that mystifies literal bread at the Eucharist or Communion.
Third, speaking of the Eucharist or Communion, Jesus here takes the bread and breaks it and distributes it.
While they were eating, Jesus took bread, and when he had given thanks, he broke it and gave it to his disciples, saying, “Take it; this is my body.” (Mark 14:22)
My symbolic reading is about the bread in the Holy Place in the sanctuary being symbolic of New Testament truth that Christ is the bread of heaven. And in this case Paul guides us clearly in Col. 2:17, which says that eating and drinking is a mere shadow, but the substance is in Christ. Therefore, we can symbolize things from the Old to the New Testaments, including bread.
Verses 5-9
In the next pericope (vv. 5-9), Moses brought Aaron and his sons forward and washed them with water. Of course the NCS (New Covenant Scriptures) or New Testament teaches water baptism as a sign of an inward cleansing. It is easy to see why dirt on the body symbolized dirt on the soul. In Aaron’s and his sons’ case they needed to get their bodies washed, and maybe the felt something going on internally, but the text is silent about that.
To apply the washing to our lives, Jesus told Nicodemus:
Jesus answered, “Very truly I tell you, no one can enter the kingdom of God unless they are born of water and the Spirit. (John 3:5)
Paul agrees, writing that washing through rebirth and renewal by the Holy Spirit brings salvation:
[God] saved us, not because of righteous things we had done, but because of his mercy. He saved us through the washing of rebirth and renewal by the Holy Spirit, 6 whom he poured out on us generously through Jesus Christ our Savior, (Titus 3:5-6)See my post: Basics about Water Baptism
Then Moses put the tunic or garment on Aaron and tied a sash around and clothed him with the robe and put an ephod on him.
The garments and accessories were made back in Exod. 39. This ceremonial dressing scene is revealed impactfully by Joshua the high priest, who had returned from exile and ministered to the people (Zech. 3). (The name Jesus is Joshua in Hebrew.) Satan was accusing him, and the Lord himself had to rebuke Satan. Joshua was bedecked with filthy clothes, and the Lord told the angel of the Lord to take them off: “See, I have taken away your sin” (v. 4). The angel put a clean turban on his head and clean clothes on him. “The angel of the Lord gave this charge to Joshua: ‘This is what the Lord Almighty says: ‘If you will walk in obedience to me and keep my requirements, then you will govern my house and have charge of my courts, and I will give you a place among these standing here’” (vv. 6-7). So the filthy garments symbolized sin. Having new garments put on Joshua symbolizes the gift of God’s righteousness.
Here is Heb. 5:1-4, which speaks of the priest’s own sins and that he had to sacrifice for them:
Every high priest is selected from among the people and is appointed to represent the people in matters related to God, to offer gifts and sacrifices for sins. 2 He is able to deal gently with those who are ignorant and are going astray, since he himself is subject to weakness. 3 This is why he has to offer sacrifices for his own sins, as well as for the sins of the people. 4 And no one takes this honor on himself, but he receives it when called by God, just as Aaron was. (Heb. 5:1-4)
Jesus did not have sin in his life, so he wore no dirty garments from his own failure. However, he took on himself our failures. This is what Jesus has done for us: he has put on us a clean robe of righteousness and a clean turban, which protects the head (mind) from bad thinking. But it goes farther than this. Joshua represented the Branch, who was to be revealed the Messiah, Jesus. “Listen, High Priest Joshua, you and your associates seated before you, who are men symbolic of things to come: I am going to bring my servant, the Branch.” So Joshua fulfills or carries forward the office of Aaron, while Jesus carries forward the office of all high priests.
The epistle to the Hebrews has numerous references to Jesus being our high priest. Here is one:
But when Christ came as high priest of the good things that are now already here, he went through the greater and more perfect tabernacle that is not made with human hands, that is to say, is not a part of this creation. 12 He did not enter by means of the blood of goats and calves; but he entered the Most Holy Place once for all by his own blood, thus obtaining eternal redemption. (Heb. 9:11-12)
The breastpiece had twelve precious stones on it, and they represented the twelve tribes of Israel. Jesus called twelve apostles (Matt. 10:2; Luke 6:12-13). They will sit on thrones and judge the twelve tribes of Israel (Matt. 19:38; Luke 22:30), and their names will be on the twelve foundation of the New Jerusalem (Rev. 21:14). They have a special office and calling that no one has or can ever have.
See my posts:
Do Apostles Exist Today?
The Meaning of the Names of the Twelve Apostles
The breastpiece had the Urim and Thummim in it. These were probably stones used for guidance. A hyper-grace teacher said, as he dug into the Hebrew roots, that these two stones provided better guidance than the Holy Spirit (!). Wrong. This Scripture says the Spirit of truth will guide believers and speak about and glorify Jesus. “But when he, the Spirit of truth, comes, he will guide you into all the truth. He will not speak on his own; he will speak only what he hears, and he will tell you what is yet to come. He will glorify me because it is from me that he will receive what he will make known to you” (John 16:13-14). The Spirit is a person sent from God. He is not inferior to impersonal stones.
Verses 10-13
Then Moses got the anointing oil, first made with very costly material, back in Exod. 30:22-33, and anointed the tabernacle and everything in it. He sprinkled oil on the altar seven times and on all its utensils. The purpose was to consecrate them or set them apart or make them holy for special service. Seven usually symbolizes completion or fullness, three (Trinity) + four (creatureliness) = seven. (But if you don’t like numerology, then skip it; I don’t care for it too much, either, though I acknowledge it is there in some contexts).
The point about seven is that Moses did a thorough job of anointing everything in the temple and its utensils. Then he poured some of the anointing oil on Aaron’s head. For what purpose? To consecrate him or set him apart or make him holy for service. Ps. 133:2 says that unity among the brothers is like: “… precious oil poured on the head, running down on the beard, running down on Aaron’s beard, down on the collar of his robe.” And thus the psalmist envisions that the oil was so plentiful that it flowed down Aaron’s beard to the collar of his robe. Then Moses dressed Aaron’s sons.
What does oil symbolize? Let’s do a quick review of oil and its symbolic meaning of the anointing and the Spirit.
Oil speaks of the sacred anointing for consecrating the priests (Exod. 29:7; 30:22-33).
Next, Samuel took a flask of oil and anointed first Saul (1 Sam. 10:1) and then David (1 Sam. 16:1) to be kings. In 11 Sam. 6:3, we read: “So Samuel took the horn of oil and anointed him in the presence of his brothers, and from that day on the Spirit of the Lord came powerfully upon David” (see Ps. 89:20). In Ps. 23:5, David proclaimed that God anointed his head with oil.
Heb. 1:9 says that God anointed his Son Jesus with the “oil of joy.”
Mark 6:13 says Jesus anointed many sick people with oil and healed them. James 5:14 says oil was used to anoint the sick.
In Luke 4:18 Jesus said God has anointed him to carry out the ministry of God. Acts 10:38 says God anointed Jesus with the Holy Spirit. Paul said that God anointed them (2 Cor. 1:21). “Christ” means “the Anointed One.”
We, God’s New Covenant people, also have an anointing from the Holy One, who will guide his people to the truth (1 John 2:20, 27). The Holy One is the Holy Spirit (John 14:17; 15:26; 16:13).
From these verses oil came to symbolize the Holy Spirit. Oil, the anointing, and the Spirit are linked. Being in Christ, we are all anointed by the Spirit. We have been consecrated or set apart or made holy, for service.
Now let’s combine the typological reading of bread and oil, in a simple equation:
Bread + Oil = Nourishment in Christ by the Power of the Spirit.
Verses 14-30
This long pericope shows Moses offering the sin offering, the burnt offering, the fellowship / peace offering, with the wave offering, and in what seems to be a specialized ordination offering (vv. 22-29). In verse 30 he sprinkled blood and oil on the garments of Aaron and his sons.
It seems that the animals stood in for or substituted for Aaron and the priests and made atonement for them (v. 34). Let’s recall what atonement meant.
In English the word literally means “at-one-ment,” or reconciliation, being at one with God (the -ment suffix means the “result of”). The Hebrew verb is kapar (used 102 times) and is generally translated as “to atone,” “to wipe clean,” and “to appease.” In Gen. 32:20, Jacob sent gifts ahead of him to “wipe” (atone) the anger off his brother Esau’s face. The gift of the burnt offering was to atone for the worshiper’s own sins, not by blood manipulation primarily (that is the sin offering), but by a gift. As it turned out, Esau was not angry because time had healed his wounds, and he was prosperous. The main point, however, is that sacrifice and gifts atone for or wipe away just wrath. The sacrifice of an animal during the sin offering (Lev. 4:1-5:13), for example, was to atone for the worshiper’s own sins, by blood manipulation primarily. Then God’s judicial wrath would be lifted and he would smile on his people again. Jacob and Esau were reconciled. Either by gift or blood manipulation or handling, God and his people were reconciled.
Atonement: Bible Basics
What Does ‘Atonement’ Mean?
Jewish commentators on Lev. 4:20 say that a Hebrew verb for “forgive” is salach (pronounced sah-lahkh), and it refers only to God’s forgiveness (Torah, p. 771). The forgiveness of God runs deep in NT Greek, and makes no such distinction in the Greek verb aphiēmi (pronounced ah-fee-ay-mee). Humans have to forgive, as well.
See the post:
What Is Biblical Forgiveness?
Also see:
The Son of Man Claims God’s Authority to Forgive Sins on Earth
The NT Greek nouns are hilasmos (used twice and pronounced hih-lahs-moss) and hilasterion (also used twice and pronounced hih-lah-stay-ree-on). The first noun appears in 1 John 2:2 and 4:10 and means “an atoning sacrifice, propitiation.” Propitiation means “satisfaction” or “appeasement.” Jesus is the sacrifice that atones for sins. Our sin destroyed and separated us from God, but the sacrifice of Jesus reconciles us to God (1 John 1:6-7).
For more information, please click on these posts:
Why the Cross?
Why the Blood of Jesus?
To forestall objections that falsely accuse God of being primitive or petty or a child abuser, please see this post:
Christ’s Death on Cross = Cosmic Child Abuse?
Let’s move on.
Verse 21 says: “It was a burnt offering, a pleasing aroma, a food offering presented to the Lord, as the Lord commanded Moses.” The burnt offering was totally consumed, which speaks of complete devotion of the believer to God, an appropriate type given to us by the ordination of the priests. Let’s focus on the aroma. More deeply still than the mere animal part, recall this verse: “Christ loved us and gave himself up for us as a fragrant offering and sacrifice to God” (Eph. 5:2). Jesus is the pleasing aroma when God inspects our sacrifice. Jesus stands in for us, and God is pleased with our offering, because of his Son.
So now let’s focus on other interesting elements in the ordination ritual.
First, Moses took part of the sacrifices and burned them outside the camp. Notice how the author of the epistle to Hebrews applies this outsider idea to Jesus and his church:
The high priest carries the blood of animals into the Most Holy Place as a sin offering, but the bodies are burned outside the camp. 12 And so Jesus also suffered outside the city gate to make the people holy through his own blood. 13 Let us, then, go to him outside the camp, bearing the disgrace he bore. 14 For here we do not have an enduring city, but we are looking for the city that is to come. (Heb. 13:11-13, emphasis added).
Second, in v. 14, Aaron and his sons laid their hands (one each) on the bull, but this does not mean that their sins were transferred to it. Instead, they identified with it and consecrated it. It was going to stand in their place. They designated the bull as their offering, sacrificed for them. We could have an early idea of substitution, the animals standing in for them.
See my post:
What Is Penal Substitution?
In v. 15 Moses took some of the blood of the bull and sprinkled it on the altar to purify it. Blood purifies in this old ritual.
Here’s what the blood of Jesus means to us:
In him we have redemption through his blood, the forgiveness of sins, in accordance with the riches of God’s grace 8 that he lavished on us. (Eph. 1:7-8)
But now in Christ Jesus you who once were far away have been brought near by the blood of Christ. (Eph. 2:13)
We have redemption (1:7) and then reconciliation (2:13).
Third, Moses took the blood of the ordination ram and placed the blood on Aaron’s right ear lobe, and his right thumb, and his right big toe. In v. 24 he did the same to his sons. We can read this symbolically to means that the newly ordained priests were covered from head to toe. It was thorough. We can take the symbolical interpretation even further: these body parts, specifically the ear, symbolize first our hearing from God through the blood. “My sheep listen to my voice; I know them, and they follow me” (John 10:27). The thumb stands in for laboring for the Lord through the hand: “At sunset, the people brought to Jesus all who had various kinds of sickness, and laying his hands on each one, he healed them” (Luke 4:40). Or it could represent working at everyday jobs: “And to make it your ambition to lead a quiet life: You should mind your own business and work with your hands, just as we told you” (1 Thess. 4:11). And the toe stands in for the feet, which means traveling and preaching the gospel: “And how can anyone preach unless they are sent? As it is written: How beautiful are the feet of those who bring good news!’” (Rom. 10:15).
Fourth, in v. 26, the bread without yeast has some symbolism behind it. In Exod. 12, the Israelites were not to bake bread with yeast, because they had no time to lose, waiting for it to rise. They were to depart from their slavery in Egypt in haste. What about your personal slavery? Do you want to leave it behind you in a hurry, or do you lollygag and linger, as it entices you backwards? In some (not all) contexts, yeast is a bad thing. Jesus told his disciples to watch out for the yeast of the Pharisees and Sadducees. When the disciples didn’t understand the metaphor, he told them that yeast symbolized their teaching (Matt. 16:5-6 and 11-12). Luke says the yeast of the Pharisees was hypocrisy (Luke 12:1). Paul says that even a little yeast leavens (or rises) the entire loaf, which in context speaks of a negative influence, and we are to get rid of (1 Cor. 5:6-7; Gal. 5:9).
Fifth, Aaron and his sons performed the wave offering. It means that they are presenting it before the Lord with special significance. “Look, here, Lord! We give it to you!” This worship gesture may be fulfilled by this verse: “Therefore I want the men everywhere to pray, lifting up holy hands” (1 Tim. 2:8). We give our lives to you, as living sacrifices (Rom. 12:13).
See my post for more information about the wave offering:
The Fellowship Offering from a NT Perspective
Further, Father God fulfills the lifting and waving requirement in his Son, who had willingly sacrificed himself on the cross. “And I, when I am lifted up from the earth, will draw all people to myself.” He said this to show the kind of death he was going to die” (John 12:32-33). Then he ascended to the Father’s right hand. “He who descended is the very one who ascended higher than all the heavens, in order to fill the whole universe” (Eph. 4:10). And “therefore, since we have a great high priest who has ascended into heaven, Jesus the Son of God, let us hold firmly to the faith we profess” (Heb. 4:14).
However, if restrictive interpreters don’t like this symbolic interpretation of the wave offering = lifted up = Christ being lifted up on the cross, then recall the other interpretation. It signifies a very special offering. And no offering is more special than Christ on the cross.
Sixth and finally for this long section, Moses sprinkled the anointing oil and some of the blood from the altar on the garments worn by Aaron and his sons. They too had to be consecrated or set apart or made holy for service. The altar always speaks of total dedication and surrender to God. We and our own selfish will is burned up and given to God, totally. No, we don’t lose free will, but we surrender it to him and his greater purposes. We can take it back, if we so choose.
Verses 31-34
Moses then commanded Aaron to cook the meat at the entrance at the tent of meeting and eat it there, along with the bread from the basket of ordination offerings. The rest of the bread and meat–fat and some internal organs–had to be burned on the altar. The men remained at the entrance for seven days, and, as noted, seven speaks of completion. One reason: “so you will not die” (v. 35), referring to Aaron and his sons.
Our flesh has to die. “For if you live according to the flesh, you will die; but if by the Spirit you put to death the misdeeds of the body, you will live” (Rom. 8:13). “I have been crucified with Christ and I no longer live, but Christ lives in me. The life I now live in the body, I live by faith in the Son of God, who loved me and gave himself for me” (Gal. 2:20). God’s demand for total consecration is equally total and unbending, if people want to work for him.
How does this post help me grow in Christ?
This entire chapter is about ordination. Whether it is done officially or by God’s call, you need to consecrate yourself. You need to be ordained under authority. Moses was under God, and Aaron and his sons were under Moses (and God of course).
You belong to God and make up a royal priesthood: “ But you are a chosen people, a royal priesthood, a holy nation, God’s special possession, that you may declare the praises of him who called you out of darkness into his wonderful light” (1 Pet. 2:9, emphasis added).
John heard the twenty-four elders sing this song about God making persons from every tribe and language and people and nation a kingdom and priests:
You are worthy to take the scroll and to open its seals, because you were slain,
and with your blood you purchased for God persons from every tribe and language and people and nation. You have made them to be a kingdom and priests to serve our God, and they will reign on the earth. (Rev. 5:9-10)
How are we qualified to be priests? Paul writes that on our repentance, salvation brings us into union in Christ, who becomes our holiness and righteousness:
It is because of him that you are in Christ Jesus, who has become for us wisdom from God—that is, our righteousness, holiness and redemption. (1 Cor. 1:3)
Being in Christ qualifies us to be his priests because we are consecrated and set apart (made holy) from the world and its pollution to serve him with sacrifices of praise (Heb. 13:15).
Further, we are qualified because we are anointed of God by the oil of the Spirit. We are burned up at the altar of God, where we have surrendered our life to him. Now he will raise us up through his resurrection power.
And if the Spirit of him who raised Jesus from the dead is living in you, he who raised Christ from the dead will also give life to your mortal bodies because of his Spirit who lives in you. (Rom. 8:11)
Peter adds this insight:
All of you, clothe yourselves with humility toward one another, because,
“God opposes the proud
but shows favor to the humble.” 6 Humble yourselves, therefore, under God’s mighty hand, that he may lift you up in due time. 7 Cast all your anxiety on him because he cares for you. (1 Pet. 5:5-6)
Clothing oneself with humility and humbling oneself is a kind of sacrifice. Are you willing to do it? If so, God can use you. He will raise you up. He will ordain you officially or unofficially.
RELATED
First Worship and Inauguration of Tabernacle in Leviticus 9 from a NT Perspective
Deaths of Nadab and Abihu in Leviticus 10 from a NT Perspective
Rules for Priests in Leviticus 21-22 from a NT Perspective
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Works Cited
Sunday, September 5, 2021: “Ordination of Aaron and His Sons” Commentary (The UGP Curriculum) – Sunday Lesson and Commentary
Sunday, September 5, 2021
Lesson: Leviticus 8:1-13; Time of Action: approximately 1445 B.C.; Place of Action: Mount Sinai
Golden Text: “Let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water” (Hebrews 10:22).
I. INTRODUCTION. It’s interesting to note that God did not have candidates from various tribes in Israel to apply for training and consecration as priests. He designated Aaron, Moses’ brother, his sons and the tribe of Levi for duties in the tabernacle. Leadership in God’s service, whether in ancient Israel or in the modern church is a very serious endeavor. Our lesson for this week focuses on the special dedication that took place for the high priest and the priests of ancient Israel. When God calls out a special people like the church, among other things, He also calls a special group of people to lead them.
II. THE LESSON BACKGROUND. Our lesson takes place at Mount Sinai where Moses led the Israelites after they crossed the Red Sea and spent some time in Rephidim (see Exodus 17:1; 19:1-2). They camped at Mount Sinai for about two years (see Numbers 1:1). During that time, God gave His people the Law to regulate their lives once they entered the Promised Land, and He also gave them instructions for constructing the Tabernacle including the furniture for it (see Exodus 19:1-40:38). Also while they were camped at Mount Sinai, as Leviticus opens (see Leviticus chapters 1-7), God gave His people laws concerning the various offerings He expected them to give. The book of Leviticus is largely unread and unstudied by many because it is not understood. While all Scripture is inspired by God (see II Timothy 3:16), not every part of the Bible has the same value for all readers. While some of Leviticus was addressed to the average Hebrew, much of it functioned as a handbook for the priests and Levites as they performed their various duties. This being so, Leviticus does not have the same appeal to the modern reader as other portions of God’s Word. Our lesson this week comes from chapter 8.
III. SOLEMN ASSEMBLY (Leviticus 8:1-4)
A. God’s call to Aaron and his sons (Leviticus 8:1-2).
1. (vs. 1). Our first verse says “And the LORD spake unto Moses, saying.” Throughout Leviticus we find the phrase “And the LORD spake unto Moses, saying” (see Leviticus 1:1; 4:1; 6:1; 11:1; 12:1; 13:1). While this part of the Bible is referred to as the Mosaic Law, it was in fact God’s law spoken to “Moses” who then delivered it to Israel. Since God spoke to “Moses face to face, as a man speaketh unto his friend” (see Exodus 33:11), we can assume that God spoke audibly to him. Angels were also used to communicate the Mosaic Law (see Acts 7:53; Galatians 3:19; Hebrews 2:21).
2. (vs. 2). This verse says “Take Aaron and his sons with him, and the garments, and the anointing oil, and a bullock for the sin offering, and two rams, and a basket of unleavened bread…” Up until this time in history, the patriarch of a family generally served as a priest to his household (see Genesis 8:20; 12:7-8; 26:25: 35:1: Job 1:5). But once Israel was established as a nation, a special priesthood was to be consecrated (set apart for God’s use). Here God chose the first priests in Israel when He said to Moses “Take Aaron and his sons with him.” The sons of “Aaron” were Nadab and Abihu, Eleazar and Ithamar (see Exodus 28:1). Other members from the tribe of Levi (one of the twelve sons of Jacob or Israel) were to assist them in various religious duties, but only the descendants of “Aaron” were to actually serve as priests who would be mediators for the people with God. The priests didn’t consecrate themselves, but it was done by someone else. In this instance Moses was acting for the LORD and “Aaron and his sons” simply presented their bodies in the sense of Romans 12:1. Note: But being in such a favored position as priests, always presents the possibility of letting the privilege of priesthood turn into presuming the priest could get away with anything including sin. This was apparently what happened to two sons of Aaron, Nadab and Abihu who “offered strange fire before the LORD” and as a result they were struck dead (see Leviticus 10:1-2). Fire “from before the LORD” (see Leviticus 9:24) started the flame on the altar of burnt offering which the priests were to keep burning (see Leviticus 6:12-13). Although no commandment had been given yet on how the incense should be burned (see Leviticus 16:12-13) the sin of Nadab and Abihu was in acting in the things of God without seeking the mind or will of God. It was “will worship” which often has only a “shew of wisdom” (see Colossians 2:23). After Moses separated (see Acts 13:2) “Aaron and his sons with him” from the rest of the people to be consecrated as Israel’s first priests, God also told him to take “the garments, and the anointing oil, and a bullock for the sin offering, and two rams, and a basket of unleavened bread.” These items were to be used during the consecration service for these new priests. The “garments” that “Aaron and his sons” were to receive on this occasion had already been specified (see Exodus chapter 28). The description of these “garments” in Exodus chapter 28 indicates that they were beautiful and carefully constructed. The “anointing oil” had also been previously described (see Exodus 30:22-23). It was to be used only by the priests in their various duties and it likely symbolized God’s Spirit. While the priests were holy—that is, set apart for sacred duties—like everyone else, they were also sinners. Therefore, “a bullock for the sin offering” was a necessary part of the ritual. When religious leaders begin to think of themselves as being above “sin” or those following them see them in that way, disappointment is sure to follow. Both pastors and the people they serve must take into account their propensity to “sin” and always be on guard against Satan (see I Corinthians 10:12; I Peter 5:8). Confession of “sin” is always necessary to receive pardon (see I John 1:7-2:2). The “two rams” were to be used as part of the burnt offering that was to be offered as sacrifices of consecration for the priests during this occasion (see Exodus 29:15-22). The “unleavened bread” is described in Exodus 29:2 as being mixed with oil and made with fine wheat flour, and “unleavened bread” was used during the Passover (see Matthew 26:17; Mark 14:1, 12; Luke 22:1). But since leaven is frequently a symbol of sin in Scripture (see Mark 8:15; Luke 12:1; I Corinthians 5:6-8), the purpose of “unleavened bread” in the priests’ consecration service most likely stressed the holiness of the occasion. All of these items were requirements for the ordination of priests that God set forth in Exodus chapter 29.
B. The congregation assembled (Leviticus 8:3-4).
1. (vs. 3). This verse goes on to say “And gather thou all the congregation together unto the door of the tabernacle of the congregation.” Since priests were ordained to serve the whole nation, the ceremony was to be a public one so God told Moses to “gather thou all the congregation together unto the door of the tabernacle of the congregation.” The “door of the tabernacle” most likely refers to the courtyard of the “tabernacle.” Although the Bible does not say, many scholars think that this assembly was done by having the elders represent the people, for the courtyard of the “tabernacle” could only hold a few of the many thousands of Israelites (see Exodus 27:18) at the “door of the tabernacle.” The “tabernacle” was a beautiful tent that had been constructed for the purpose of worship. Moses had actually received very detailed instructions from God concerning how the tent was to be constructed when God said “And let them make me a sanctuary; that I may dwell among them. According to all that I shew thee, after the pattern of the tabernacle, and the pattern of all the instruments thereof, even so shall ye make it” (see Exodus 25:8-9). Since it was a tent, the “tabernacle” could be taken down and carried by the Israelites as they camped at different points along their journey to Canaan. Once in Canaan, the “tabernacle” served as their sanctuary until the temple was built by King Solomon.
2. (vs. 4). This verse says “And Moses did as the LORD commanded him; and the assembly was gathered together unto the door of the tabernacle of the congregation.” God’s servant, “Moses” was obedient to God’s command and he “did as the LORD commanded him.” He summoned the “assembly” of Israel to come together, most likely in the courtyard at the entrance to the “tabernacle” (see commentary on verse 3). This was to be a public ceremony because it was between God and Israel. The author of Hebrews said concerning the priests of Israel “for every high priest taken from among me is ordained for men in things pertaining to God that he may offer both gifts and sacrifices for sins” (see Hebrews 5:1). Therefore, it was necessary for the people to assemble with God at “the door of the tabernacle of the congregation” for this public ordination service. Although the New Testament does not literally speak of public ordinations of church leaders (see Acts 14:23; 16:4), it seems to be proper that ministers today should be ordained publicly (see Mark 3:14; Titus 1:5).
IV. SANCTIFYING AARON AND HIS SONS (Leviticus 8:5-9)
A. The LORD’s command (Leviticus 8:5). This verse says “And Moses said unto the congregation, This is the thing which the LORD commanded to be done.” After the people gathered at the entrance of the tabernacle, once gain “Moses” reminded them (see Exodus 16:16; Exodus 35:4) that “This is the thing which the Lord commanded to be done.” In other words, “Moses” was telling the people that what was about to take place was the establishment of the priesthood, and the ordination of the first priests. It was important that the people knew that this was not Moses’ idea but God’s idea. He was only obeying God’s command. Note: While Christians have not been commanded to follow the rituals of the Mosaic Law (see Romans 6:14), we must be obedient to those commands given to us by Jesus Christ. We may not understand why certain commands or prohibitions are given under the new covenant, but that is not the issue. As God’s people, we must obey all that the LORD has commanded “For this is the love of God, that we keep his commandments; and his commandments are not grievous” (see I John 5:3).
B. Cleansing the priests (Leviticus 8:6). This verse says, “And Moses brought Aaron and his sons, and washed them with water.” 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 (see Exodus 28:1). At that time God also instructed “Moses” to cleanse the new priests (see Exodus 29:4). “Water” is used throughout Scripture as a symbol of cleansing, whether purging the world of sin in Noah’s day (see Genesis 6:5-8; I Peter 3:20-21) or cleansing believers spiritually through faith in Jesus (see Mark 1:4-8; John 3:3-5; Acts 8:35-39; 15:9; Ephesians 5:26). “Moses” obeyed this previous command by God and he “brought Aaron and his sons, and washed them with water.” The priests’ washing most likely took place at the laver (see Exodus 30:18-19), a large basin that had been made from the bronze mirrors of the women who ministered at the tabernacle door (see Exodus 38:8). The act of washing the priests symbolized the cleansing of their sins (see Exodus 29:4, 10-14; Hebrews 7:27). “Aaron and his sons” were “washed with water” to signify that now they were to purify or keep themselves from all sinful dispositions and inclinations, and going forward to keep themselves pure. But since Moses “washed them” indicates that the priests could not wash or cleanse themselves of their own sins. It had to be done by someone else; in this case it was “Moses,” who like a priest, was the mediator between the Israelites and God (see Galatians 3:19), for God spoke to the people through “Moses” (see Exodus 33:11). Note: The symbolism of the washing of the priests points to the fact that we cannot wash away our own individual sins. Someone else has to do it for us, and that someone was Jesus Christ. But He does not cleanse us with “water;” He does it with His own blood (see I Peter 1:18-19). This washing by the blood of Christ, confirms our salvation and therefore, makes us priests as well (see I Peter 2:9-10; Revelation 5:9-10). Like Aaron and his sons, this washing or cleansing of the believer by Jesus’ blood happens only once because the blood of Jesus washes away our sins once and for all (see Romans 6:9-11; Hebrews 9:28; 10:10). It is true that even after we are saved, we still sin, but that does not mean that our cleansing by Jesus’ blood was voided and we are not saved. As children of God, when we sin, we have the privilege of confessing our sins to God to be forgiven and restored to fellowship with Him. However, our relationship with God can never be broken (see John 10:27-29; Ephesians 1:10-14; Jude 1:1).
C. Clothing of the priests (Leviticus 8:7-9).
1. (vs. 7). This verse says “And he put upon him 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 curious girdle of the ephod, and bound it unto him therewith.” The pronoun “him” here refers to Aaron who was set apart from his sons as the high priest (see Exodus 28:1-3). He was dressed in a special garment. We are told that Moses first “put upon him the coat” which was a tunic that the high priest wore next to his skin and long enough to reach his feet. Then Moses “girded him with the girdle” which was a belt-like sash tied around Aaron’s waist to hold the “coat” tightly to his body. Next was the “robe,” an outer garment that was worn over the “coat.” Then Moses “put the ephod upon him.” The “ephod” was a sleeveless jacket-like garment made of fine twined linen decorated with gold, blue, purple, and scarlet material (see Exodus 28:6) and two shoulder pieces were attached to it (see Exodus 28:7). Also, to the two shoulder pieces two onyx stones were attached engraved with the names of the twelve tribes, six on each stone in order of their births as a permanent memorial before God (see Exodus 28:9-12). Then Moses “girded him with the curious girdle of the ephod, and bound it unto him therewith.” This means that Moses tied another belt-like sash around Aaron’s waist holding the “ephod” in place. The word “curious” here means that this “girdle” was “beautifully woven.”
2. (vs. 8). This verse says “And he put the breastplate upon him: also he put in the breastplate the Urim and the Thummim.” After the above mentioned garments were put on Aaron, Moses “put the breastplate upon him.” The “breastplate” was a piece to be made with “cunning” or skillful work. It was also made in a square of “fine twined linen” that was doubled and placed on the front of the ephod on the chest (see Exodus 28:15-16). Then Moses “put in the breastplate the Urim and the Thummim.” The terms “Urim and the Thummim” literally mean “lights” and “perfections.” But exactly what these items were is unknown. Some scholars suggest that they were gems that were somehow used to discern God’s will or perhaps they were cast like lots (see Numbers 27:21; I Samuel 14:36-42; 28:6). But what they were or what their purpose was is merely speculation. If these items had anything to do with discerning God’s will, there is no need for them today because we have the Holy Spirit who reveals God’s will to believers (see Romans 8:27).
3. (vs. 9). This verse says “And he put the mitre upon his head; also upon the mitre, even upon his forefront, did he put the golden plate, the holy crown; as the LORD commanded Moses.” After “Moses” finished putting the garments on Aaron, he “put the mitre upon his head.” As already mentioned, all of the items the high priest wore were prepared before this ordination ceremony took place. The “mitre” was a headdress similar to a turban. On the “mitre, even upon his forefront, did he put the golden plate, the holy crown.” On the front of the “mitre” or turban, “as the LORD commanded Moses,” he attached a “golden plate” described as “the holy crown.” Although not mentioned here, God commanded that the “golden plate” was to be engraved with the words “HOLINESS TO THE LORD” (see Exodus 28:36). Certainly, the “mitre” or the headdress was a highly visible symbol of the high priest’s consecration to his office in Israel.
V. SPECIAL ANOINTING AND ORDINATION OF THE PRIESTS (Leviticus 8:10-13)
A. Consecration of the tabernacle and its furniture (Leviticus 8:10-11).
1. (vs. 10). This verse says “And Moses took the anointing oil, and anointed the tabernacle and all that was therein, and sanctified them.” Now “Moses” turned his attention to “the tabernacle.” He “took the anointing oil, and anointed the tabernacle and all that was therein.” He took the special “anointing oil” which had to be prepared in the precise manner that God directed (see Exodus 30:22-25) and “anointed the tabernacle and all that was therein.” This refers to all the furniture and all the items that were in “the tabernacle” that would be used by the priests in their service (see Exodus 30:26-29; 31:6-11). By doing this, the people would know that everything was “sanctified” or set apart for service to the LORD (see Exodus 40:9-11). Various forms of the words “sanctify” and “holy” both of which mean to separate from the world and unto God, appear many times in Leviticus. Indeed, sanctification or holiness is the primary theme of the book. Note: Sanctification, the process by which God separates the believer from the world and sets them apart for His service is a concept found throughout the Bible. Sanctification of the believer begins at conversion and continues throughout the believer’s life. When a person receives Jesus Christ, he or she is set apart or made holy, and declared to be a saint. Sanctification is also an ongoing work of the Holy Spirit as He seeks to develop Christ-like character in the believer. The believer is “sanctified” by God the Father (see Jude 1:1), God the Son (see Hebrews 2:9-11), and God the Holy Spirit (see II Thessalonians 2:13; I Peter 1:2). But numerous commands in the Bible imply that believers also have a responsibility in the sanctification process. We are commanded to “be holy” (see Leviticus 11:44; I Peter 1:15-16); to “be perfect” (see Matthew 5:48), and to “present your members as slaves of righteousness for holiness” (see Romans 6:19). Writing to the church of the Thessalonians, the apostle Paul made a strong plea for holiness and purity when he said “For this is the will of God, even your sanctification, that ye should abstain from fornication: That every one of you should know how to possess his vessel in sanctification and honour; Not in the lust of concupiscence, even as the Gentiles which know not God” (see I Thessalonians 4:3-5).
2. (vs. 11). This verse says “And he sprinkled thereof upon the altar seven times, and anointed the altar and all his vessels, both the laver and his foot, to sanctify them.” Here we are told of some of the items Moses “anointed” in the tabernacle: “He sprinkled thereof upon the altar seven times, and anointed the altar and all his vessels.” The “altar” upon which Moses “sprinkled” the anointing oil was most likely “the altar” of sacrifice since a sin offering was mentioned earlier in verse 2. But since the entire tabernacle was to be anointed (see verse 10), “the altar” could also refer to “the altar” of incense, the fragrance of which represented the prayers of God’s people (see Revelation 5:8; 8:3-4). Sprinkling “the altar” with oil “seven times” has many correlations in Scripture, for this is the number of perfection or completion. Moses also “sprinkled…both the laver and his foot.” The “laver” was the wash basin and “his foot” refers to the pedestal that the “laver” was set on. They were also “sprinkled” with the anointing oil “to sanctify them” or set them apart for God’s use.
B. Ordination of the priest (Leviticus 8:12-13).
1. (vs. 12). This verse says “And he poured of the anointing oil upon Aaron’s head, and anointed him, to sanctify him.” As an act of consecration to the office of high priest (see Exodus 30:30), Moses “poured of the anointing oil upon Aaron’s head, and anointed him.” By pouring the “anointing oil upon Aaron’s head,” this allowed some of the drops to run down his body symbolically setting apart the whole person unto God (see Psalms 133:1-2). “Aaron” was totally set apart to serve the LORD full-time with all his body, mind, and soul. The act of “anointing Aaron” was “to sanctify him” and means that he was set apart from others for service unto the LORD.
2. (vs. 13). Our final verse says “And Moses brought Aaron’s sons, and put coats upon them, and girded them with girdles, and put bonnets upon them; as the LORD commanded Moses.” After “Moses” finished sanctifying “Aaron,” he did as “the LORD commanded” him and he “brought Aaron’s sons, and put coats upon them, and girded them with girdles, and put bonnets upon them.” It appears that “Aaron’s sons” as priests were subject to the high priest so their garments were simpler than “Aaron’s” were (see Exodus 28:40-43). They were dressed in “coats” or tunics that were “girded” or tied around them with “girdles” or belt-like sashes. They also wore “bonnets” or caps which were a lot simpler than the “mitre” or turban-like headdress “Aaron” wore (see commentary on verse 9). But what they wore made it easy to be recognized as a priest. Note: The rest of Leviticus chapter 8 gives additional details concerning the ceremony of consecration for the priests. First, a sin offering was to be made with Aaron and his sons laying their hands upon the head of the bull (see Leviticus 8:14), thus sharing their need for God’s mercy. Hebrews 10:22 says “And almost all things are by the law purged with blood; and without shedding of blood is no remission.” Even so, “it is not possible that the blood of bulls and of goats should take away sins” (see Hebrews 10:4). The book of Hebrews is an excellent commentary on Leviticus, showing us that the priesthood and the whole sacrificial system find their fulfillment in Jesus Christ: “So Christ was once offered to bear the sins of many…” (see Hebrews 9:28). After the sin offering was made by “Aaron” and his “sons” (see Leviticus 8:14-17), a burnt offering was presented (see Leviticus 8:18-21). Then a “ram of consecration” was killed (see Leviticus 8:22). The entire ceremony was not complete until the priests had remained in the tabernacle until their consecration or ordination was complete which was after seven days (see Leviticus 8:33-36).
VI. Conclusion. Anyone who has lived a few decades is well aware that tastes in clothing change over time. It is always a surprise and sometimes funny to look at old pictures. The garments of the high priest were symbolic of being set apart unto the LORD. In their person and in their work, the priests were to be models of holiness. Israel’s high priest prefigured the LORD Jesus who through His sacrifice on the cross covers the believer in righteousness which is always in style.
***The Sunday School Lesson, Union Gospel Press Curriculum; The Bible Expositor and Illuminator***
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Leviticus #8: #The #Ordination #of #Aaron #and #His #Sons #| #Bible #Stories
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