Moses brought Aaron and his sons, and washed them with water.
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Moses brought Aaron and his sons, and washed them with water.
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And Moses brought Aaron and his sons, and washed them with water.
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And Moses brought Aaron and his sons, and washed them with water.
Cross-references (16)
Passages linked to Leviticus 8:6 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Exodus 29:4 You shall bring Aaron and his sons to the door of the Tent of Meeting, and shall wash them with water.
- 1 Corinthians 6:11 Some of you were such, but you were washed. But you were sanctified. But you were justified in the name of the Lord Jesus, and in the Spirit of our God.
- Ephesians 5:26 that he might sanctify it, having cleansed it by the washing of water with the word,
- Exodus 30:19 Aaron and his sons shall wash their hands and their feet in it.
- Exodus 40:12 “You shall bring Aaron and his sons to the door of the Tent of Meeting, and shall wash them with water.
- Psalms 26:6 I will wash my hands in innocence, so I will go about your altar, Yahweh,
- Psalms 51:2 Wash me thoroughly from my iniquity. Cleanse me from my sin.
- Psalms 51:7 Purify me with hyssop, and I will be clean. Wash me, and I will be whiter than snow.
- Isaiah 1:16 Wash yourselves. Make yourself clean. Put away the evil of your doings from before my eyes. Cease to do evil.
- Ezekiel 36:25 I will sprinkle clean water on you, and you will be clean. I will cleanse you from all your filthiness, and from all your idols.
- Zechariah 13:1 “In that day there will be a spring opened to David’s house and to the inhabitants of Jerusalem, for sin and for uncleanness.
- John 13:8-10 Peter said to him, “You will never wash my feet!” Jesus answered him, “If I don’t wash you, you have no part with me.” Simon Peter said to him, “Lord, not my feet only, but also my hands and my head!” Jesus said to him, “Someone who has bathed only needs to have his feet washed, but is completely clean. You are clean, but not all of you.”
- Hebrews 9:10 being only (with meats and drinks and various washings) fleshly ordinances, imposed until a time of reformation.
- Hebrews 10:22 let’s draw near with a true heart in fullness of faith, having our hearts sprinkled from an evil conscience, and having our body washed with pure water,
- Revelation 1:5-6 and from Jesus Christ, the faithful witness, the firstborn of the dead, and the ruler of the kings of the earth. To him who loves us, and washed us from our sins by his blood— and he made us to be a Kingdom, priests to his God and Father—to him be the glory and the dominion forever and ever. Amen.
- Revelation 7:14 I told him, “My lord, you know.” He said to me, “These are those who came out of the great suffering.They washed their robes, and made them white in the Lamb’s blood.
Cross-references from openbible.info (CC BY 4.0)
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John Trapp 1656 · Public Domain Lev 8:6 And Moses brought Aaron and his sons,…
Lev 8:6 And Moses brought Aaron and his sons, and washed them with water.
Ver. 6. And Moses brought Aaron.] They did not intrude themselves. {See Trapp on "Heb 5:4"}
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
John Gill 1763 · Public Domain And Moses brought Aaron and his sons,.... To the…
And Moses brought Aaron and his sons,.... To the laver which was in the court of the tabernacle
and washed them with water; to show that they should be clean that bear the vessels of the Lord, and offer the sacrifices of the people; all that are in public office in the house of God ought to have both clean hands and a pure heart, to hold the mystery of the faith in a pure conscience, and to be of a pure and holy conversation; and indeed all that are made kings and priests to God, as all the saints are, they are washed from their sins in the blood of Jesus, Rev 1:5.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Albert Barnes 1834 · Public Domain Washed them with water - Moses caused them to…
Washed them with water - Moses caused them to bathe entirely (compare Lev 16:4), not merely to wash their hands and feet, as they were to do in their daily ministrations. See the marginal reference. This bathing, which the high priest had also to go through on the day of atonement, was symbolic of the spiritual cleansing required of all 2Co 7:1, but especially of those who had to draw near to God to make reconciliation for the sins of the people Heb 7:26; Mat 3:15.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain Moses . . . washed them with water--At consecration…
Moses . . . washed them with water--At consecration they were subjected to entire ablution, though on ordinary occasions they were required, before entering on their duties, only to wash their hands and feet. This symbolical ablution was designed to teach them the necessity of inward purity, and the imperative obligation on those who bore the vessels and conducted the services of the sanctuary to be holy.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain 6. Washed them with water — Physical purity is…
6. Washed them with water — Physical purity is desirable in itself. Cleanliness is next to godliness. But this washing of the outer man symbolizes the purgation of the inner man from all filthiness of the spirit, by the washing of regeneration and the renewing of the Holy Ghost. Nearly all pagan nations employ water as an indication of a moral cleansing, either borrowing the practice from the Hebrews or because the symbolism is naturally suggested to the mind. The Egyptian priests bathed in cold water twice each day and twice each night. Exo_2:5, note. The supposition that this washing of the priests in the wilderness was by the immersion of the entire person is too violent to be entertained. Nevertheless the Hebrew word רחצhere used is the same as that found in 2Ki_5:10, “Go wash in Jordan.” For its bearing on the meaning of βαπτω see Methodist Quarterly, January, 1874, and January, 1875, p. 67.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 6. (a) washing; cp. Exo_29:4.
6. (a) washing; cp. Exo_29:4.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (6) And washed them with water.—As the first initiatory…
(6) And washed them with water.—As the first initiatory rite of the consecration, Moses caused Aaron and his sons to bathe (see Lev_16:4), thus symbolising their purification from sin. Where the phrase “to wash with water” is used without specifying any particular part or parts of the body, as in Gen_19:2; Gen_24:32, Exo_30:19; Exo_30:21, Deu_21:6, it denotes the washing or bathing of the entire body. This was not done in the presence of the people, but in a baptistry, behind a curtain. During the second Temple the sacerdotal immersion could not be effected in a vessel, but had to take place in a hollow made in the ground, containing at least twenty-four cubic feet of water. The installation of the priest, which is here conducted by Moses, as the giver and representative of the Divine law, was during the second Temple performed by the Sanhedrin, who “sat in Moses’ seat.”
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain Washing, robing, anointing, sacrificing, are the four means by…
Washing, robing, anointing, sacrificing, are the four means by the joint operation of which the consecration is effected. The washing, or bathing, took place in the sight of the people. The whole of the person, except so much as was covered by the linen drawers, (Exo_28:42) was washed. The symbolical significance is clear. Cleansing from sin precedes clothing in righteousness and spiritual unction.
Vers. 6-12. The High Priesthood of Christ.
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To direct the thoughts of a congregation to Jesus Christ is never unseasonable. The Epistle to the Hebrews warrants the assumption that in the rites here described are symbolized the characteristics of our Great High Priest. The consecration consists of two parts the anointing and clothing of the person of Aaron, and his offering of sacrifices; and it is on the former we are now to dwell, reminding us of that Person in whom "all beauties shine, all wonders meet, all glories dwell.
I See typified THE PURITY OF CHRIST in the washing of the priest from head to foot. As an Eastern climate demands thorough ablution for cleanliness, so was this a lesson man needed to learn, that only purity is tit to come into contact with God. Priesthood bridged the gulf between sinful man and a Being unsullied by admixture of evil. Like all God"s dealings, it humbled and exalted man. Taught plainly that he was too polluted to approach his Maker, with equal distinctness he was shown a way in which he might draw near with clean hands and a pure heart. The material and ceremonial purity of Aaron was eclipsed by the total freedom from taint of Christ. He bathed, indeed, in the crystal waters of Jordan at his entrance upon his public ministry, but those waters were stained compared with the purity of his soul.
II Observe THE SPLENDOUR OF HIS ENDOWMENTS. For every post a certain character is requisite. The putting on of garments represented the bestowment upon Aaron of the qualities essential to the proper discharge of his duties. This was the apparel respecting which the Lord said unto Moses, "Thou shalt make holy garments for Aaron thy brother, for glory and for beauty." Looking at the high priest thus arrayed, we see symbols of the ornaments and graces of Jesus Christ. Note the choice quality of the attire. Everything of the best, fine linen, gold unalloyed, stones precious and rare. The oil is "costly ointment." Search out all that is best in human nature, all that challenges admiration and excites esteem, and an example of all is found in Jesus Christ. Possessed of every gift, power, and skill, loveliness and majesty, perfect in intellect, emotion, and will, he was victorious over every temptation, and unscathed by every trial. This dress of Aaron emblematized positive virtue; so Christ was upright, not only like Adam as he left the hands of God, but as acquiring and exhibiting every grace that can adorn humanity. There was virtue in exercise, virtue visible and potent. The tree put forth its leaves, its blossoms, and its fruit.
III The high priest maintained A CONSTANT REMEMBRANCE OF THE PEOPLE. Hence the breast-plate bearing the names of the twelve tribes, which were also inscribed upon the onyx stones of the shoulder. The people were borne in the positions that indicated power and sympathy.
What the bosom desires the arms accomplish. Let others write their names upon lofty pillars or granite rocks; let statesmen, warriors, nobles, inscribe themselves upon the roll of fame; "Give me," says the Christian, "a place upon the Saviour"s breast; for there on the heart of Christ, under the glance of infinite mercy, where the love of God delights to rest, are the names of all his followers graven for ever.
IV In the breast-plate were put the Urim and Thummim, by means of which was ascertained and made known the will of God. REVELATION OF GOD was thus part of the high priest"s functions. The priestly and prophetic offices were intertwined. Though we may single out an office of Christ for distinct consideration, as we may distinguish one of the hues of the rainbow, yet let us not forget that it is the combination which is of such surpassing excellence and glory. It has been well said that Christ is called the Wisdom of God in the Old Testament, and the Word in the New. Full vocal expression was reserved for the time when he could joy to say, "I have declared unto them thy Name, and will declare it." It is by the priesthood of Christ that we learn in particular the grace of God. It is written on all creation, but to our blurred vision the letters are oft obscure. On the cross of Christ, where he becomes at once the Offerer and Victim; these words glisten with heavenly radiance, luminous not only in noontide prosperity, but in the dark midnight of affliction, "God is love.
V The high priesthood is AN OFFICE OF AUTHORITY, and this authority is THE SUPREMACY OF HOLINESS. Upon the head is placed the mitre, a cap or turban, and upon the mitre is fastened a golden plate or diadem, inscribed "Holiness unto the Lord." Christ"s is a royal priesthood, and his sway is the result of his consecration to God. He rules by right of character, by right of rank, by right of work. The "holy crown" is the guarantee for the acknowledgment of his claims to hearty, unreserved obedience. If today men demand authority as priests, at least let the holiness of their lives support their pretensions.
VI By the pouring of the oil upon Aaron"s head we see intimated ENTIRE DEDICATION TO GOD"S SERVICE. This holy unction set apart the high priest for hallowed toil, and became an emblem of the fortifying, sustaining, vitalizing presence of the Spirit of God. "The Spirit of the Lord God is upon me, because he hath anointed me." It is the oil of gladness, the dew of the blessing of the Lord. It is a token of perpetuity. The brightest pageant fades, the show of today is forgotten ere the morrow dawns, but the priesthood of Christ knows neither ebb nor flow. S.R.A.
Vers. 6-9, 14. The human and Divine priesthood contrast.
The setting apart of Aaron for his life-work, the high priesthood of Israel, naturally suggests to us the entrance of our Great High Priest on the work which his Father gave him to do. Between Aaron and Christ there are many points of resemblance (see below); there are also significant contrasts. Respecting "the High Priest of our profession", (Heb_3:2) it is not the case that there was
I APPOINTMENT TO OFFICE IN VIRTUE OF HUMAN BIRTH. Aaron was chosen to the office of high priest, partly in virtue of his descent from Levi (perhaps partly in virtue of his brotherhood to Moses). His personal qualities were not such as to make him the most suitable man for the office, independently of considerations of lineal descent and human relationship. Jesus Christ did not owe his position as our High Priest to his human birth. He was not, indeed, of the tribe of Levi, but of Judah, "after the flesh." And though, through his mother, he was a son of David, in the matter of human descent, this was not in any way material to his ascent to royal power. His right of office came not thence.
II IMPOSING INAUGURAL CEREMONY. The scene described in this chapter was striking, imposing, memorable; it would long be borne in mind, never, indeed, forgotten by those who witnessed it. It formed part of the national history. Imagination on our part readily places before us the solemn and suggestive ceremonies which riveted the eyes of the congregation of Israel. Through no such solemnities did One greater than Aaron think well to pass as he entered on his work. It is said that his contemporaries expected the Messiah to descend amongst them from the heavens while they were worshipping in the temple. This he distinctly refused to do. (Mat_4:5-7) The ceremony of the baptism by John was simple in the extreme. Long chapters of Old Testament Scripture (Exodus and Leviticus) are occupied in narrating the inaugural ceremonies of the human priesthood; five verses suffice to chronicle those of the Divine. (Mat_3:13-17) The profounder work of the Lord from heaven was more fittingly commenced by that quiet scene on the banks of Jordan.
III OUTWARD AND VISIBLE DISTINCTION. (Verses 7-9) The appearance of Aaron and of his successors in their pontifical attire, as described in this chapter, with rich and coloured garments about them, and the mitre on their head glittering with golden diadem, must have been impressive and imposing enough in the eyes of the people. How striking the contrast with him who was the carpenter"s Son of Nazareth, who shunned all ostentation and parade, (Mat_12:19) who had "no beauty" (of outward appearance) "that we should desire him", (Isa_53:2) who attracted disciples to his feet, and sinners to his side, only by the wisdom of his words, and the grace of his spirit and the beauty of his life!
IV NEED OF PURIFICATION. "Moses brought Aaron and his sons, and washed them with water" (verse 6). It was needful that they should go through a ceremony which signified the putting away of "all filthiness of the flesh and spirit". (2Co_7:1) No need of this in the case of the holy Saviour. Whatever his baptism signified, it did not mean this. He was "a High Priest, holy, harmless, undefiled," requiring no cleansing streams whatever. (Heb_7:26; see Joh_14:30)
V NEED OF PARDON. "And he brought the bullock for the sin offering: and Aaron," etc. (verse 14). Before the human high priest could be admitted to the altar, his own sin must be forgiven. Christ entered on his work, not needing to present any oblation. With him, as he was, the Divine Father was "well pleased". (Mat_3:17)
In entering on any work to which we may be called of God, we must remember that
(1) we have need to purify ourselves of the sin-stains that are left on the soul;
(2) we have need to seek for pardon for a faulty past before we go forth to a new future;
(3) we may be careless of outward distinctions, considering the lowliness of our Lord. C.
Vers. 6, 8, 23, 24, 30. Equipment for special work.
There was a sense in which the whole congregation of Israel constituted a priesthood. It was an early promise that they should be a "kingdom of priests and a holy nation". (Exo_19:6) And such, indeed, they were, so far as they entered into and fulfilled the purposes of God. They were:
1. Separate from surrounding people (holy unto the Lord).
2. Permitted to draw near to God.
3. Allowed to bring the sacrificial victim to the holy place and slay it; indeed, in the case of the paschal lamb, they acted as priests without aid from any other hand.
But there were those who were:
1. Separated from them, and were thus holier than they.
2. Allowed to draw nearer to the Divine presence.
3. Designated to be continually offering up sacrifices to Jehovah. These were the priests and the high priests of the Lord in an especial sense, and they needed special equipment for their special work.
From this chapter we select four principal points
I SPECIAL CLEANSING OF SOUL. (Verse 6.)
II SPECIAL CONSECRATION OF SPIRIT. (Verses 23, 24) One of the most significant rites in the entire ceremony of consecration was the taking by Moses of the blood of the "ram of consecration" (verse 22), and putting it "upon the tip of Aaron"s right car, and upon the thumb of his right hand, and upon the great toe of his right foot." The interpretation of this symbolism hardly admits of error. What other truth could it import but that Aaron was thus set apart, not only generally for the service of the Lord, but specially in every member of his frame, in every faculty of his mind? He was to have:
1. An open ear, to welcome every word of the Lord.
2. A ready hand, to discharge diligently and conscientiously his daily duties.
3. A quick foot, to run in the way of God"s commandments.
III SPECIAL SYMPATHY WITH MEN. (Verse 8) The plate on which were inscribed the names of the twelve tribes was, as the word indicates, a breast-plate: so that the high priest symbolically bore the children of Israel on his heart. He carried their burden into the presence of God.
IV SPECIAL ENDOWMENT. (Verse 30) The precious ointment, the anointing oil, upon the head that ran down upon Aaron"s beard, that went down to the skirts of his garments, (Psa_133:2) probably symbolized the grace of the Spirit of God outpoured upon the heart, affecting the whole nature, diffusing the delightful fragrance of piety and virtue.
We learn from these particulars
1. That we must not covet posts of special difficulty except we are equipped with peculiar qualifications. Not every good or every earnest Christian man is fitted to take high office in the kingdom of God.
2. That if we feel ourselves summoned to special work, we must seek all possible spiritual equipment. The conditions of successful service are those indicated above:
(1) The full cleansing of our souls and lives from impurity. (Psa_51:7, Psa_51:10, Psa_51:11, 13 Isa_52:11 1Jn_3:3)
(2) The dedication of our whole selves to the service of Christ; heart and life; soul and body; having every faculty of the mind, every organ of our frame (ear, hand, foot), ready for sacred work.
(3) Tender sympathy with men; "a heart at leisure from itself to soothe and sympathize." We shall do but little for men except we acquire the blessed art of sympathizing with them. A sympathetic spirit is a helpful, influential, winning spirit.
(4) Endowment of all needful grace from on high. This must be gained from God, who, in answer to believing prayer, "giveth liberally." Purity, consecration, sympathy, grace, these are the qualifications for high office, the sources of power, the assurance of success. C.
"And Moses brought Aaron and his sons, and washed them with water.
Not hands and feet only, as in daily ministrations, but the whole body, symbolizing entire spiritual cleansing.
I Take this cleansing as MAN"S OBEDIENCE. It set forth:
1. Confession of sin and dependence on Divine grace.
2. Personal consecration entire devotion to the service of God.
3. As performed by priests, the acceptance of a place in the priestly office and before the altar demanded conspicuous holiness and purity.
II Thus was typified THE DIVINE PROMISE.
1. That man should be cleansed really by the Spirit.
2. That a perfect high priesthood should be provided.
3. That the necessary imperfection and impurity of an earthly service should be swallowed up hereafter in the holy perfection of the heavenly service, when all that approach God shall be like him. R.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Expositor's Bible 1887 · Public Domain "And Moses brought Aaron and his sons, and washed…
THE WASHING WITH WATER
Lev_8:6
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"And Moses brought Aaron and his sons, and washed them with water."
The consecration ceremonies consisted of four parts, namely, the Washing, the Investiture, the Anointing, and the Sacrifices. Of these, first in order was the Washing. We read that "Moses"-acting throughout, we must remember, as Mediator, representing God-"brought Aaron and his sons, and washed them with water." The meaning of this act is so evident as not to have been called in question. Washing ever signifies cleansing; the ceremonial cleansing of the body, therefore, in symbol ever represents the inward purification of the spirit.
Of this usage the Biblical illustrations are very numerous. Thus, the spiritual purification of Israel in the latter day is described {Isa_4:4} by the same word as is used here, as a washing away of a the "filth of the daughters of Zion" by the Lord. So, again, in the New Testament, we read that Christ declared unto Nicodemus that in order to see the kingdom of God a man must be born again, "of water and the Spirit," and in the Epistle to Titus {Tit_3:5} we read of a cleansing of the Church "with the washing (marg., laver) of water, by the Word," even the "washing of regeneration." The symbolism in this case, therefore, points to cleansing from the defilement of sin as a fundamental condition of priesthood. As regards our Lord indeed, such cleansing was no more needed for His high priesthood than was the sin offering for Himself; for in His holy incarnation, though He took our nature indeed with all the consequences and infirmities consequent on sin, He was yet "without sin." But all the more it was necessary in the symbolism that if Aaron was to typify the sinless Christ of God he must be cleansed with water, in type of the cleansing of human nature, without which no man can approach to God. And in that not only Aaron, but also his sons, the ordinary priests, were thus cleansed, we are in the ordinance significantly pointed to the deep spiritual truth that they who are called to be priests to God must be qualified for this office, first of all, by the cleansing of their human nature through the washing of regeneration, by the power of the Holy Ghost.
William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 washed them with water
washed them with water
This is a symbolic action. It is a ritually cleaning that prepares them to become priests. (See: Symbolic Action)
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the tunic ... the sash ... the robe ... the ephod ... the finely-woven waistband
These are special garments that Yahweh commanded the people to make for the priests. (See: Assumed Knowledge and Implicit Information)
sash
a long piece of cloth that is tied around the waist or chest
bound it to him
"tied it around him"
translationWords
Moses
Aaron
son
tunic
robe
ephod
bind
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 8:6 Being washed . . . with water was…
8:6 Being washed . . . with water was the first step for cleansing from impurity. The priests had to be ceremonially clean before they could serve the Lord in holiness (Exod 29:4; see Ps 24:4).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.