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<h2><a onclick="return mV('Lev', 8, 'all');">Lev 8</a> - The Consecration of Priests</h2>
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<p>A. Prelude to the consecration of Aaron and his sons.</p>
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<p class="c1">1. (<a onclick="return mV('Lev', 8, '1-3');">1-3</a>) The command given.</p>
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<p class="c2">And the <span class="c6">Lord</span> spoke to Moses, saying: "Take Aaron and his sons with him, and the garments, the anointing oil, a bull as the sin offering, two rams, and a basket of unleavened bread; and gather all the congregation together at the door of the tabernacle of meeting."</p>
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<p class="c4">a. <b><span class="c3">Take Aaron and his sons with him</span></b>: <a onclick="return mV('Exd', 29, 'all');">Exd 29</a> records the command God gave to Moses to carry out this consecration ceremony with Aaron and his sons. Now that the tabernacle was built it was time to perform the ceremony.</p>
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<p class="c5">i. <a onclick="return mV('Exd', 29, 1);">Exd 29:1</a> stated the purpose for the ceremony: <i>To hallow them for ministering to Me as priests</i>. That is, it was to set the priests aside for God’s purpose and will.</p>
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<p class="c5">ii. Since in Jesus we are <i>a holy priesthood . . . a royal priesthood</i> (<a onclick="return mV('1Pe', 2, 5);">1Pe 2:5</a>; <a onclick="return mV('1Pe', 2, 9);">2:9</a>), there is much for us to learn by analogy in this consecration ceremony. God wants us set apart for His purpose and will, and He uses these principles to accomplish that goal.</p>
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<p class="c4">b. <b><span class="c3">Gather all the congregation together at the door of the tabernacle of meeting</span></b>: God gave a specific lists of items needed in the consecration ceremony, and commanded that <b><span class="c3">all the congregation together</span></b> witness this ceremony. It would not be performed secretly.</p>
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<p class="c1">2. (<a onclick="return mV('Lev', 8, '4-5');">4-5</a>) Moses does as the <span class="c6">Lord</span> commands.</p>
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<p class="c2">So Moses did as the <span class="c6">Lord</span> commanded him. And the congregation was gathered together at the door of the tabernacle of meeting. And Moses said to the congregation, "This <i>is </i>what the <span class="c6">Lord</span> commanded to be done."</p>
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<p class="c4">a. <b><span class="c3">This is what the <span class="c6">Lord</span> commanded to be done</span></b>: The whole matter of consecration stuff was God’s plan, not the plan of Moses. In some ways this was a strange and messy plan, but it was God's plan for the process of consecration.</p>
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<p>B. Preliminary aspects of the ceremony of priestly consecration.</p>
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<p class="c1">1. (<a onclick="return mV('Lev', 8, 6);">6</a>) The washing of the priests.</p>
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<p class="c2">Then Moses brought Aaron and his sons and washed them with water.</p>
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<p class="c4">a. <b><span class="c3">Aaron and his sons</span></b>: This was not a ceremony for just anyone in Israel. There were special consecration ceremonies available to anyone - such as the Nazirite vow in <a onclick="return mV('Num', 6, 'all');">Num 6</a>. But this ceremony was for <i>priests</i>, for <b><span class="c3">Aaron and his sons</span></b>.</p>
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<p class="c4">b. <b><span class="c3">And washed them with water</span></b>: The process of consecration began with cleansing. All priestly ministries began with cleansing, and a cleansing that was <i>received</i>: <b><span class="c3">you shall wash them</span></b>. Aaron and his sons did not wash themselves; they <i>received</i> a washing.</p>
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<p class="c5">i. This was humbling, because it took place publicly at <i>the door of the tabernacle of meeting</i>. We cannot be cleansed from our sin without being humbled first.</p>
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<p class="c5">ii. “Some Jewish interpreters have maintained that the washing of Aaron and his sons was by immersion, as was required of the high priest on the day of atonement (<a onclick="return mV('Lev', 16, 4);">Lev 16:4</a>).” (Harrison)</p>
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<p class="c5">iii. This great cleansing was a one-time thing. From then on they just needed to cleanse their hands and their feet.</p>
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<p class="c5">iv. Like these ancient priests, every Christian is washed by the work of God's word (<a onclick="return mV('Eph', 5, 26);">Eph 5:26</a>), by the regenerating work of the Holy Spirit (<a onclick="return mV('Tts', 3, 5);">Tts 3:5</a>). This cleansing work was accomplished by the death of Jesus for us (<a onclick="return mV('Rev', 1, 5);">Rev 1:5</a>) and appropriated by faith.</p>
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<p class="c1">2. (<a onclick="return mV('Lev', 8, '7-9');">7-9</a>) The clothing of the priests in priestly garments.</p>
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<p class="c2">And he put the tunic on him, girded him with the sash, clothed him with the robe, and put the ephod on him; and he girded him with the intricately woven band of the ephod, and with it tied <i>the ephod </i>on him. Then he put the breastplate on him, and he put the Urim and the Thummim in the breastplate. And he put the turban on his head. Also on the turban, on its front, he put the golden plate, the holy crown, as the <span class="c6">Lord</span> had commanded Moses.</p>
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<p class="c4">a. <b><span class="c3">And he put the tunic on him</span></b>: After being cleansed, the priest had to be clothed - but not in his own clothes. He had to put on garments given by God.</p>
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<p class="c5">i. Like these ancient priests, every believer is clothed in Jesus Christ and in his righteousness (<a onclick="return mV('Rev', 3, 5);">Rev 3:5</a>). These are clothes that are given freely by Jesus, but received and "worn" by faith.</p>
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<p class="c5">ii. "<span>Note, that <i>these garments were provided for the</i>m. They were at no expense in buying them, nor labor in weaving them, nor skill in making them; they had simply to put them on. And you, dear child of God, are to put on the garments which Jesus Christ has provided for you, at his own cost, and freely bestows upon you out of boundless love." (Spurgeon)</span></p>
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<p class="c4">b. <b><span class="c3">Girded with the sash . . . the ephod . . . the breastplate . . . the turban</span></b>: Each of these specific articles of clothing were made for the high priest, garments to show the <i>glory and for beauty</i> of the priesthood (<a onclick="return mV('Exd', 28, 2);">Exd 28:2</a>).</p>
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<p class="c1">3. (<a onclick="return mV('Lev', 8, '10-13');">10-13</a>) The anointing of the priests. </p>
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<p class="c2">Also Moses took the anointing oil, and anointed the tabernacle and all that <i>was </i>in it, and consecrated them. He sprinkled some of it on the altar seven times, anointed the altar and all its utensils, and the laver and its base, to consecrate them. And he poured some of the anointing oil on Aaron's head and anointed him, to consecrate him. Then Moses brought Aaron's sons and put tunics on them, girded them with sashes, and put hats on them, as the <span class="c6">Lord</span> had commanded Moses.</p>
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<p class="c4">a. <b><span class="c3">Moses took the anointing oil</span></b>: The oil was <b><span class="c3">sprinkled</span></b> on non-living things, to show that they were specially set apart for the service of the <span class="c6">Lord</span>.</p>
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<p class="c4">b. <b><span class="c3">And he poured some of the anointing oil on Aaron's head and anointed him, to consecrate him</span></b>: Priests also had to be anointed. The oil (a picture of the Holy Spirit) was <i>poured</i> over their heads, indicating that it was given in great measure, not in small measure (<a onclick="return mV('Psa', 133, 2);">Psa 133:2</a>). <i>Things</i> were <b><span class="c3">sprinkled</span></b>, but upon <i>people</i> the oil was out-<b><span class="c3">poured</span></b>.</p>
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<p class="c5">i. <b><span class="c3">To consecrate him</span></b>: This means that the anointing oil set Aaron apart. If something is <i>consecrated</i>, it is then set apart for God’s service. Once sprinkled with oil, then the tabernacle wasn’t just a tent anymore; the altar was no longer just a fire-pit; and Aaron was no longer just a man.</p>
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<p class="c5">ii. “There is no statement in the OT as to why oil typified the Holy Spirit. Oil was widely used in lamps. As the lamp burned, the oil seemed to vanish into the air. Such a connection of oil and air possibly may have made the typology natural in the Hebrew culture.” (Kaiser)</p>
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<p class="c5">iii. Like these ancient priests, every believer has an anointing (<a onclick="return mV('1Jo', 2, 20);">1Jo 2:20</a>) that they may receive and walk in by faith.</p>
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<p class="c1">4. (<a onclick="return mV('Lev', 8, '14-17');">14-17</a>) The sacrifice of the sin offering.</p>
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<p class="c2">And he brought the bull for the sin offering. Then Aaron and his sons laid their hands on the head of the bull for the sin offering, and Moses killed <i>it. </i>Then he took the blood, and put <i>some </i>on the horns of the altar all around with his finger, and purified the altar. And he poured the blood at the base of the altar, and consecrated it, to make atonement for it. Then he took all the fat that <i>was </i>on the entrails, the fatty lobe <i>attached to </i>the liver, and the two kidneys with their fat, and Moses burned <i>them </i>on the altar. But the bull, its hide, its flesh, and its offal, he burned with fire outside the camp, as the <span class="c6">Lord</span> had commanded Moses.</p>
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<p class="c4">a. <b><span class="c3">Aaron and his sons laid their hands on the head of the bull</span></b>: The washing at the door of the tabernacle was only one aspect of the symbolic cleansing from sin. There also had to be the punishment of the guilty, and this happened in the <b><span class="c3">sin offering</span></b>. As Aaron and his sons <b><span class="c3">laid their hands on the head of the bull</span></b>, they symbolically transferred their sin to the bull.</p>
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<p class="c5">i. "<span>The Hebrew word means more than lightly placing the hand, it gives the idea of pressing hard upon the bullock's head. They came each one and leaned upon the victim, loading him with their burden, signifying their acceptance of its substitution, their joy that the Lord would accept that victim in their stead. When they put their hands on the bullock, they made a confession of sin." (Spurgeon)</span></p>
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<p class="c5">ii. Like these ancient priests, every believer can only be consecrated to God through sacrifice. Our consecration should be greater, because it was made through a far greater sacrifice - the sacrifice of God's own Son.</p>
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<p class="c4">b. <b><span class="c3">Then he took the blood, and put some on the horns of the altar all around with his finger, and purified the altar</span></b>: The altar was sanctified with the blood of the sin offering, and the best of the animal was burnt before the <span class="c6">Lord</span> - the rest was destroyed outside the camp. The sin offering said, "We have failed to give our best to God. This animal now gives its best to atone for our failure, and we decide to live now giving our best, even as this animal who dies in our place."</p>
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<p class="c5">i. The idea behind the ancient Hebrew word for <b><span class="c3">altar</span></b> is essentially, "killing-place." The ancient altar - a place of death - was made holy and was consecrated to God. Like that ancient altar, the altar of the New Covenant - the cross - is transformed from a place to death to a place set apart to bring life.</p>
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<p class="c1">5. (<a onclick="return mV('Lev', 8, '18-21');">18-21</a>) The sacrifice of the burnt offering.</p>
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<p class="c2">Then he brought the ram as the burnt offering. And Aaron and his sons laid their hands on the head of the ram, and Moses killed <i>it. </i>Then he sprinkled the blood all around on the altar. And he cut the ram into pieces; and Moses burned the head, the pieces, and the fat. Then he washed the entrails and the legs in water. And Moses burned the whole ram on the altar. It <i>was </i>a burnt sacrifice for a sweet aroma, an offering made by fire to the <span class="c6">Lord</span>, as the <span class="c6">Lord</span> had commanded Moses.</p>
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<p class="c4">a. <b><span class="c3">Aaron and his sons laid their hands on the head of the ram</span></b>: As the sin offering before it, the <b><span class="c3">burnt offering</span></b> also symbolically received the sins of the priests and they laid their hands on the head of the animal and confessed their sin.</p>
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<p class="c4">b. <b><span class="c3">Moses burned the whole ram on the altar</span></b>: The ram was completely burnt before the <span class="c6">Lord</span>, with its blood sprinkled on the altar. The burnt offering said, "We have failed to give our all to God. This animal now gives its all to atone for our failure, and we decide to live now giving our all, even as this animal who dies in our place."</p>
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<p class="c5">i. This demonstration of total commitment to the <span class="c6">Lord</span> only came after the first three aspects of the ceremony: cleansing, anointing, and atonement. Without these there things settled first, we cannot truly give ourselves to God. </p>
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<p>C. The ceremony of priestly consecration.</p>
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<p class="c1">1. (<a onclick="return mV('Lev', 8, '22-24');">22-24</a>) The sacrifice and the blood.</p>
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<p class="c2">And he brought the second ram, the ram of consecration. Then Aaron and his sons laid their hands on the head of the ram, and Moses killed <i>it. </i>Also he took <i>some </i>of its blood and put it on the tip of Aaron's right ear, on the thumb of his right hand, and on the big toe of his right foot. Then he brought Aaron's sons. And Moses put <i>some </i>of the blood on the tips of their right ears, on the thumbs of their right hands, and on the big toes of their right feet. And Moses sprinkled the blood all around on the altar.</p>
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<p class="c4">a. <b><span class="c3">The second ram, the ram of consecration . . . Aaron and his sons laid their hands on the head of the ram</span></b>: Atonement for sin was performed with the sin offering and the burnt offering. Yet in their consecration, the priests still had to identify with the sacrificial victim. Their identification with the sacrifice went beyond atonement.</p>
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<p class="c4">b. <b><span class="c3">He took some of its blood and put it on the tip of Aaron's right ear</span></b>: To express the idea of consecration, blood from the ram was placed on the ear, thumb, and toe of the priest. It was blood from the ram - not the wool, not the fat. God wanted the <i>life</i> of the sacrificial victim to mark His consecrated priests.</p>
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<p class="c5">i. <a onclick="return mV('Lev', 17, 11);">Lev 17:11</a> is one of many passages that expresses this principle: <i>For the life of the flesh is in the blood</i>. God wanted the <i>life</i> of the sacrificial victim to be evident in the <i>body</i> of the priest.</p>
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<p class="c4">c. <b><span class="c3">Tip of Aaron's right ear, on the thumb of their right hand, and on the big toe of their right foot</span></b>: These consecrated priests were stained with the blood of sacrifice. They should <i>hear</i> differently because the blood was on their <b><span class="c3">ear</span></b>. They should <i>work</i> differently because the blood was on their <b><span class="c3">thumb</span></b>. They should <i>walk</i> differently because the blood was on their <b><span class="c3">toe</span></b>.</p>
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<p class="c5">i. Specifically, it was applied to the <b><span class="c3">right</span></b> ear, hand, and foot. This isn't because God felt they could do whatever they wanted to with their left ear, hand, and foot. It is because the <b><span class="c3">right</span></b> side was considered superior, with more strength and skill (because most people are right-handed). God wanted their <i>best</i> to be dedicated to Him.</p>
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<p class="c1">2. (<a onclick="return mV('Lev', 8, '25-29');">25-29</a>) A wave offering to God.</p>
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<p class="c2">Then he took the fat and the fat tail, all the fat that <i>was </i>on the entrails, the fatty lobe <i>attached to </i>the liver, the two kidneys and their fat, and the right thigh; and from the basket of unleavened bread that was before the <span class="c6">Lord</span> he took one unleavened cake, a cake of bread <i>anointed with </i>oil, and one wafer, and put <i>them </i>on the fat and on the right thigh; and he put all <i>these </i>in Aaron's hands and in his sons' hands, and waved them <i>as </i>a wave offering before the <span class="c6">Lord</span>. Then Moses took them from their hands and burned <i>them </i>on the altar, on the burnt offering. They <i>were </i>consecration offerings for a sweet aroma. That <i>was </i>an offering made by fire to the <span class="c6">Lord</span>. And Moses took the breast and waved it <i>as </i>a wave offering before the <span class="c6">Lord</span>. It was Moses' part of the ram of consecration, as the <span class="c6">Lord</span> had commanded Moses.</p>
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<p class="c4">a. <b><span class="c3">He took the fat and the fat tail</span></b>: The second ram used in the consecration ceremony - the ram whose blood was applied to the ear, hand, and foot of the priest - was used as a <b><span class="c3">wave offering before the <span class="c6">Lord</span></span></b>.</p>
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<p class="c4">b. <b><span class="c3">Waved them as a wave offering before the <span class="c6">Lord</span></span></b>: Part of this second ram - the best parts - was put together with the <b><span class="c3">bread</span></b>, <b><span class="c3">cake</span></b>, and the <b><span class="c3">wafer</span></b> and was first <i>waved</i> before God in an act of presentation. Then these portions were burnt on the altar as an act of complete devotion.</p>
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<p class="c1">3. (<a onclick="return mV('Lev', 8, 30);">30</a>) Blood is sprinkled on the priestly garments.</p>
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<p class="c2">Then Moses took some of the anointing oil and some of the blood which <i>was </i>on the altar, and sprinkled <i>it </i>on Aaron, on his garments, on his sons, and on the garments of his sons with him; and he consecrated Aaron, his garments, his sons, and the garments of his sons with him.</p>
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<p class="c4">a. <b><span class="c3">Moses took some of the anointing oil and some of the blood which was on the altar, and sprinkled it</span></b>: The blood alone wasn't enough. God wanted <b><span class="c3">blood</span></b> mixed with <b><span class="c3">oil</span></b>, and to have the <i>mixture</i> sprinkled on the priests. There was to be a combination of both the sacrifice and the spirit (represented by the <b><span class="c3">anointing oil</span></b>).</p>
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<p class="c5"><span>i. "Yes, brethren, we need to know that double anointing, the blood of Jesus which cleanses, and the oil of the Holy Spirit which perfumes us. It is well to see how these two blend in one . . . It is a terrible blunder to set the blood and the oil in opposition, they must always go together." (Spurgeon)</span></p>
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<p class="c4">b. <b><span class="c3">On his garments</span></b>: This mixture of oil and blood stained the garments of Aaron and his sons. It would be a long reminder of this ceremony of consecration.</p>
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<p class="c1">4. (<a onclick="return mV('Lev', 8, '31-32');">31-32</a>) A fellowship meal with God.</p>
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<p class="c2">And Moses said to Aaron and his sons, "Boil the flesh <i>at </i>the door of the tabernacle of meeting, and eat it there with the bread that <i>is </i>in the basket of consecration offerings, as I commanded, saying, 'Aaron and his sons shall eat it.' What remains of the flesh and of the bread you shall burn with fire."</p>
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<p class="c4">a. <b><span class="c3">Boil the flesh at the door of the tabernacle of meeting, and eat it there with the bread</span></b>: The remaining meat portions of this ram were given to Aaron and the other priests, after those portions were presented to God as a <b><span class="c3">wave offering</span></b>. It was then cooked and eaten by the priests during the days of their consecration ceremony.</p>
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<p class="c5">i. The second ram - after the ram presented as a burnt offering - had its <i>life</i> applied to the consecrated priests. First its life was applied with the application of blood to the ear, hand, and foot of the priest. Then through a ritual meal, its life was applied by the priest taking the ram into himself.</p>
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<p class="c5">ii. The eating did not <i>begin</i> the process of consecration. It came <i>after</i> the washing, the clothing, and the blood-atonement of the priests. The eating speaks of the <i>continuing relationship</i> of the priest with God. "<span>Let not this distinction be forgotten; the eating of the sacrifice is not intended to give life, for no dead man can eat, but to sustain the life which is there already. A believing look at Christ makes you live, but spiritual life must be fed and sustained." (Spurgeon)</span></p>
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<p class="c5">iii. In this way, eating is a good picture of a healthy, continuing relationship with Jesus.</p><ul class="c6"><li>Eating is <i>personal</i>. No one can eat for you, and no one can have a relationship with Jesus on your behalf.</li><li>Eating is <i>inward</i>. It does no good to be around food or to rub food on the outside of your body - you must <i>take it in</i>. We must take Jesus unto ourselves <i>inwardly</i>, not merely in an external way.</li><li>Eating is <i>active</i>. Some medicines are received passively - they are injected under the skin and go to work. Such medicines could even be received while one sleeps - but no one can eat while asleep. We must <i>actively</i> take Jesus unto ourselves.</li><li>Eating arises <i>out of a sense of need</i> and produces <i>a sense of satisfaction</i>. We will have a healthy relationship with Jesus when we <i>sense our need</i> for Him and <i>receive the satisfaction</i> the relationship brings.</li></ul>
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<p class="c4">b. <b><span class="c3">What remains of the flesh and of the bread you shall burn with fire</span></b>: God did <i>not</i> want to fellowship with them over stale food. Even if they had the exact same meal, God wanted it made fresh. He wants our fellowship with Him to be <i>fresh</i>.</p>
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<p class="c1">5. (<a onclick="return mV('Lev', 8, '33-36');">33-36</a>) Seven days of consecration.</p>
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<p class="c2">"And you shall not go outside the door of the tabernacle of meeting <i>for </i>seven days, until the days of your consecration are ended. For seven days he shall consecrate you. As he has done this day, <i>so </i>the <span class="c6">Lord</span> has commanded to do, to make atonement for you. Therefore you shall stay <i>at </i>the door of the tabernacle of meeting day and night for seven days, and keep the charge of the <span class="c6">Lord</span>, so that you may not die; for so I have been commanded." So Aaron and his sons did all the things that the <span class="c6">Lord</span> had commanded by the hand of Moses.</p>
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<p class="c4">a. <b><span class="c3">You shall not go outside the door of the tabernacle of meeting for seven days</span></b>: With the coming generations, new descendants of Aaron would qualify for the priesthood and would be consecrated the same way. For Aaron and his descendants the consecration process took <b><span class="c3">seven days</span></b>. </p>
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<p class="c5">i. “Verse 35 indicates that on each of the next seven days Moses was to offer the same sacrifices on behalf of Aaron and his sons.” (Harrison) See also <a onclick="return mV('Exd', 29, '35-36');">Exd 29:35-36</a> to clarify this point.</p>
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<p class="c4">b. <b><span class="c3">You shall stay at the door of the tabernacle of meeting day and night for seven days</span></b>: For <b><span class="c3">seven days</span></b> they lived at the tabernacle and ate the ram of the consecration and the bread of consecration. The consecration ceremony wasn't quick and easy. It took time, reflection, and a constant awareness of sacrifice and atonement.</p>
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<p class="c5"><span>i. "The Lord's part was consumed with fire upon the altar, and another portion was eaten by man in the holy place. The peace offering was thus an open declaration of the communion which had been established between God and man, so that they ate together, rejoicing in the same offering." (Spurgeon)</span></p>
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<p class="c5"><span>ii. "I know some good people who are very busy indeed in the services of God, and I am very delighted that they should be, but I would caution them against working and never eating. They give up attending the means of grace as hearers, because they have so much to do as workers." (Spurgeon)</span></p>
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<p class="c4">c. <b><span class="c3">You shall abide at the door of the tabernacle . . . and keep the charge of the <span class="c6">Lord</span></span></b>. After seven days of living in the tabernacle, they would either love the tabernacle of God and His presence, or they would hate them. </p>
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<p class="c5">i. If approached with the right heart, their consecration demonstrate the heart of the Psalmist:<i> How lovely is Your tabernacle, O <span class="c6">Lord</span> of hosts! My soul longs, yes, even faints for the courts of the <span class="c6">Lord</span>; My heart and my flesh cry out for the living God.</i> (<a onclick="return mV('Psa', 84, '1-2');">Psas 84:1-2</a>)</p>
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