Moses brought Aaron and his sons, and washed them with water. He put the tunic on him, tied the sash on him, clothed him with the robe, put the ephod on him, and he tied the skillfully woven band of the ephod on him and fastened it to him with it. He placed the breastplate on him. He put the Urim and Thummim in the breastplate. He set the turban on his head. He set the golden plate, the holy crown, on the front of the turban, as Yahweh commanded Moses. Moses took the anointing oil, and anointed the tabernacle and all that was in it, and sanctified them. He sprinkled it on the altar seven times, and anointed the altar and all its vessels, and the basin and its base, to sanctify them. He poured some of the anointing oil on Aaron’s head, and anointed him, to sanctify him. Moses brought Aaron’s sons, and clothed them with tunics, and tied sashes on them, and put headbands on them, as Yahweh commanded Moses.
He brought the bull of the sin offering, and Aaron and his sons laid their hands on the head of the bull of the sin offering. He killed it; and Moses took the blood, and put it around on the horns of the altar with his finger, and purified the altar, and poured out the blood at the base of the altar, and sanctified it, to make atonement for it. He took all the fat that was on the innards, and the cover of the liver, and the two kidneys, and their fat; and Moses burned it on the altar. But the bull, and its skin, and its meat, and its dung, he burned with fire outside the camp, as Yahweh commanded Moses. He presented the ram of the burnt offering. Aaron and his sons laid their hands on the head of the ram. He killed it; and Moses sprinkled the blood around on the altar. He cut the ram into its pieces; and Moses burned the head, and the pieces, and the fat. He washed the innards and the legs with water; and Moses burned the whole ram on the altar. It was a burnt offering for a pleasant aroma. It was an offering made by fire to Yahweh, as Yahweh commanded Moses. He presented the other ram, the ram of consecration. Aaron and his sons laid their hands on the head of the ram. He killed it; and Moses took some of its blood, and put it on the tip of Aaron’s right ear, and on the thumb of his right hand, and on the great toe of his right foot. He brought Aaron’s sons; and Moses put some of the blood on the tip of their right ear, and on the thumb of their right hand, and on the great toe of their right foot; and Moses sprinkled the blood around on the altar. He took the fat, the fat tail, all the fat that was on the innards, the cover of the liver, the two kidneys and their fat, and the right thigh; and out of the basket of unleavened bread that was before Yahweh, he took one unleavened cake, one cake of oiled bread, and one wafer, and placed them on the fat and on the right thigh. He put all these in Aaron’s hands and in his sons’ hands, and waved them for a wave offering before Yahweh. Moses took them from their hands, and burned them on the altar on the burnt offering. They were a consecration offering for a pleasant aroma. It was an offering made by fire to Yahweh. Moses took the breast, and waved it for a wave offering before Yahweh. It was Moses’ portion of the ram of consecration, as Yahweh commanded Moses. Moses took some of the anointing oil, and some of the blood which was on the altar, and sprinkled it on Aaron, on his garments, and on his sons, and on his sons’ garments with him, and sanctified Aaron, his garments, and his sons, and his sons’ garments with him.
Moses said to Aaron and to his sons, “Boil the meat at the door of the Tent of Meeting, and there eat it and the bread that is in the basket of consecration, as I commanded, saying, ‘Aaron and his sons shall eat it.’ What remains of the meat and of the bread you shall burn with fire. You shall not go out from the door of the Tent of Meeting for seven days, until the days of your consecration are fulfilled: for he shall consecrate you seven days. What has been done today, so Yahweh has commanded to do, to make atonement for you. You shall stay at the door of the Tent of Meeting day and night seven days, and keep Yahweh’s command, that you don’t die: for so I am commanded.”
Geneva Bible translators 1599 · Public Domain On vv9, 10, 15, 17, 23, 31, 33, 34 So called, because this superscription, Holiness to the Lord,…
So called, because this superscription, Holiness to the Lord, was graven in it.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv6, 8 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.
Matthew Poole 1685 · Public Domain On vv7, 9, 11, 12, 14, 17, 19, 23, 29, 31, 33, 35 The linen breeches prescribed Exo 28:42 are not here…
The linen breeches prescribed Exo 28:42 are not here mentioned, because they were not to be put on at his consecration, but afterwards in the execution of his office.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On vv14, 31 The covenant of priesthood must be made by sacrifice,…
The covenant of priesthood must be made by sacrifice, as well as other covenants, Psa 50:5. And thus Christ was consecrated by the sacrifice of himself, once for all. Sacrifices of each kind must be offered for the priests, that they might with the more tenderness and concern offer the gifts and sacrifices of the people, with compassion on the ignorant, and on those that were out of the way, not insulting over those for whom sacrifices were offered, remembering that they themselves had had sacrifices offered for them, being compassed with infirmity. 1. A bullock, the largest sacrifice, was offered for a sin-offering (Lev 8:14), that hereby atonement might be made, and they might not bring any of the guilt of the sins of their former state into the new character they were now to put on. When Isaiah was sent to be a prophet, he was told to his comfort, Thy iniquity is taken away, Isa 6:7. Ministers, that are to declare the remission of sins to others, should give diligence to get it made sure to themselves in the first place that their own sins are pardoned. Those to whom is committed the ministry of reconciliation must first be reconciled to God themselves, that they may deal for the souls of others as for their own. 2. A ram was offered for a burnt-offering, Lev 8:18-21. By this they gave to God the glory of this great honour which was now put upon them, and returned him praise for it, as Paul thanked Christ Jesus for putting him into the ministry, Ti1 1:12. They also signified the devoting of themselves and all their services to the honour of God. 3. Another ram, called the ram of consecration, was offered for a peace-offering, Lev 8:22, etc. The blood of it was part put on the priests, on their ears, thumbs, and toes, and part sprinkled upon the altar; and thus he did (as it were) marry them to the altar, upon which they must all their days give attendance. All the ceremonies about this offering, as those before, were appointed by the express command of God; and, if we compare this chapter with Ex. 29, we shall find that the performance of the solemnity exactly agrees with the precept there, and in nothing varies. Here, therefore, as in the account we had of the tabernacle and its vessels, it is again and again repeated, As the Lord commanded Moses. And thus Christ, when he sanctified himself with his own blood, had an eye to his Father's will in it. As the Father gave me commandment so I do, Joh 14:31; Joh 10:18; Joh 6:38.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35 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.
John Wesley 1765 · Public Domain On vv12, 14, 17, 18, 19, 29, 31, 33 He poured - In a plentiful manner, as appears…
He poured - In a plentiful manner, as appears from Psalm 1xxxiii, 2, whereas other persons and things were only sprinkled with it: because his unction was to typify the anointing of Christ with the Spirit, which was not given by measure to him. A measure of the same anointing is given to all believers.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv8, 9, 14, 23, 27, 30, 33 Verse 8. He put in the breastplate the Urim…
Verse 8. He put in the breastplate the Urim and the Thummim.] The Urim and Thummim are here supposed to be something different from the breastplate itself. See Clarke on Ex 28:15; "Ex 28:16"; "Ex 28:30".
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv9, 11, 12, 14, 15, 17, 18, 19, 22, 29, 33, 35 Lev 8:9. The holy crown — The crown signified…
Lev 8:9. The holy crown — The crown signified the dignity of the high- priest, and its being termed holy, the sanctity of his person and office. Thus he was a type of Christ, crowned with glory and honour, perfectly holy, and consecrated for evermore.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv6, 7, 10, 11, 12, 13, 14 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.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv7, 9, 12, 13, 14, 23, 27, 30, 33, 34, 35 Garment, subucula, which is styled a strait tunic, Exodus…
Garment, subucula, which is styled a strait tunic, Exodus xxviii. This was girded close, while the upper garment (mail) was fastened by the ephod, contrary to what Josephus and others have asserted. (Calmet) --- Truth. When the ephod and rational were joined together, God gave his oracles, 1 Kings xxiii. 9. No woman could wear the ornaments, which were made by divine wisdom. (St. Cyril, in Lev. xiii. 6.) (Worthington)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv6, 7, 10, 14, 18, 22, 33 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 On vv6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 18, 19, 21, 22, 23, 25, 26, 27, 30, 31, 33, 34, 35 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 On vv6, 7, 8, 9, 10, 11, 13, 15, 16, 18, 19, 20, 21, 22, 25, 29, 30, 31, 33, 35 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 On vv6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 22, 23, 24, 25, 26, 29, 30, 31, 32, 33, 34 (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 On vv6, 7, 10, 12, 13, 14, 15, 18, 22, 30, 31, 33 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 Biblical Illustrator 1887 · Public Domain On vv8, 22, 33 The Urim and the Thummim
Lev_8:8
The Urim and the Thummim
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The Urim and the Thummim
I.
The Urim and the Thummim was something distinct from the twelve stones in the pectoral of the high priest. Evidently the breastplate with its jewels was outward and visible; the Urim and the Thummim were inward, and concealed beneath the ephod, for it is said of the former, they shall bind the breastplate unto the rings of the ephod, that it may be above the curious girdle of the ephod. With regard to the Urim and the Thummim, on the other hand, it is enjoined thou shalt put in (enclose within)
the breastplate the Urim and the Thummim, and they shall be upon (next) Aarons heart when he goeth in before the Lord. Nor is it to be overlocked that, with carefully selected terms, Moses speaks of the stones in the breastplate being set, or filled in, but the Urim and the Thummim he describes simply as put in, as if the one had been fixed with elaborate art, the other merely deposited by the hand--dropped in. Nay, it is stated expressly that Moses put the breastplate upon Aaron, and that, after he had thus put on him the breastplate, all gemmed and finished, he put in the breastplate the Urim and the Thummim. The artificers, therefore, must have prepared the sacerdotal vestment, even to the stones of the breastplate, whilst Moses provided the Urim and the Thummim.
II. Urim and Thummim are proper names susceptible of a very definite and obvious meaning. Urim might have been translated light, or manifestation, for it imports a light or shining thing; and Thummim might have been rendered truth or perfection, meaning, as it does, the perfect or the true.
III. If, however, the Urim and the Thummim be not the breastplate of the high priest, and something distinct from the stones thereof; it, likewise, it be entitled to the designations of light and truth, a perfect and a shining thing, being thus loftily characterised of God Himself, what else could it mean than the law as given on Sinai, and written by Moses, when he descended from the Mount?
1. It is to be noticed that, when the article is first introduced, Moses refers to it as already in existence, and not as a thing that needed to be prepared. Thou shalt put within the breastplate the Urim and the Thummim--all which accords wholly with the idea that the law was meant, it being already in possession of Moses, and known to all the camp.
2. Let it also be taken into consideration that tile law received different names according to the light in which it was viewed. It is called the Ten Commandments when its moral precepts are numbered. It is designated the table of covenant when regarded as the tenure by which Israel held Canaan. It was spoken of as a commandment considered as being stamped with Divine authority. It went under the name of judgment when adduced as the standard that fixes all moral truth. And it is a testimony when meaning a public declaration of what God expects from His creatures. If, however, the law were thus denoted by expressions taken from some of its aspects and properties, there is nothing forced in the supposition that it may also have received the designation of light and perfection (Urim and Thummim) as another formula by which briefly to signify its character as a whole.
IV. And the appellations given both to the breastplate and the Urim and Thummim add probably to this view. The former is entitled the breastplate of judgment, which can only mean the breastplate including judgment or containing the law. Urim and Thummim are likewise designated as the judgment, that is, the law of Israel. It enhances the argument to consider that the terms Urim and Thummim (light and perfection) answer precisely to the description God has given of His law: Thy word is a lamp unto my feet, and a light unto my paths. Nay, the law of Jehovah is perfect (Thummim); the law of Jehovah is pure, enlightening the eyes (Urim). This explanation invests the practice of consulting the Urim and the Thummim with dignity and reasonableness. Were the Urim and Thummim a mere ornament of skilful jewelry, it would seem not only unmeaning, but a direct encouragement of idolatry to associate it with the revelation of the Divine mind. But let it be admitted that the law is within the sacerdotal robe, and it is at once apparent that the man who consults by Urim and Thummim is only advising with the high priest as to the statutes of Jehovah, and ascertaining their import from him who had been ordained to interpret them. Taking the Urim and the Thummim to mean the law, this article completes the typical character of the sacerdotal apparel, as pointing out the offices of Christ. The robe and mitre worn by Aaron denoted the priesthood of Christ; the golden plate on the forehead signified the royalty of the Saviour; and the Urim and the Thummim, if interpreted to be the law, would shadow forth the Redeemers prophetic office. The view now taken throws light on several passages of Holy Writ.
1. To hide a law would, according to usual notions, mean anything but showing it reverence and obeying it with anxiety. Yet Thy law, says David, have I hid in mine heart, that I might not sin against Thee. The phrase, therefore, is strictly a Jewish one, and can only be explained by the custom now illustrated. The allusion is to the high priest depositing the law within his breastplate for the purpose of being consulted.
2. Throughout the whole of Psa_40:1-17. Christ is shadowed forth in reference to the ancient priesthood, and in the words I delight to do Thy will, O my God; yea, Thy law is within my heart, the allusion is manifestly to Aaron carrying the law beside his heart within the breastplate. The meaning is, therefore, not simply that Christ is holy. But, first, it is to be understood that, as Priest of the Church, Jesus is prepared to fulfil all that has been typified in the law; and, next, that, as the Prophet of God, He alone can guide and sanctify.
3. The prayer, O send forth Thy light and Thy truth; let them lead me, is just a request that the Urim and Thummim might be Davids guide, so that he may not miss his way to God, or come by a forbidden road. But the Urim and the Thummim being the law, the Psalmists desire was to approach God in the observance of those rites and in possession of that spirit which the law required.
4. The Jew ever turned to his high priest for information on all religious points, and guidance in all perplexing junctures, knowing that in him was hid a source of light and the means of perfection which could neither fail nor mislead. But the apostle asserts that the High Priest of the Christian profession is also thus gifted and benignant. In Christ are hid all the treasures of wisdom and knowledge. Within His breast there is a spring of knowledge as exhaustless--a law of holiness as authoritative--a beam of light as pure. He will lead in the paths of truth and holiness all who ask counsel at His lips.
5. It may be asked, To what are the Jewish phylacteries to be traced but to the Urim and Thummim of the high priest? There is a Divine command to bind the law as a bracelet on the hand--on the head, as a frontlet, but the practice of inscribing portions of the law on parchment and depositing them in a case is evidently the Urim and the Thummim on a smaller scale. Indeed, the idea of interpreting literally the order of Moses above alluded to must have arisen from observing what the high priest did with the scroll of the law entire, and a desire to imitate his practice. The view taken suggests some practical lessons.
(1) It teaches the sinlessness of Christ; for, let the character of Jesus be surveyed in His type, as bearing the law within His heart, and it must be instantly felt that in One, of whom this was a just and chosen emblem, there could be no unrighteousness.
(2) It shews the manner in which Christ executes the office of a Prophet. It is not by creating a new law, or giving direction independent of the law, for then would He not correspond with His type, the high priest, who drew his responses from the will of God written within his inspired scroll. It is by pointing us to the law which bears upon our case, through the influence of His Spirit, and explaining its precepts, and enforcing its sanctions.
(3) Let the believer, from this statement, understand more exactly what is required of him in point of character as being a priest of God. God has called him to the royal priesthood ; He has given him at once the crown of royalty and the mitre of priesthood. He must not, however, exult in this distinction without adverting to the qualifications it infers, but remember that, if a priest to God, he must place the law as a candle within his heart, and fasten on what the apostle, in allusion to the sacerdotal equipage, calls the breastplate of righteousness. (J. J. Bonar.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Expositor's Bible 1887 · Public Domain On vv6, 7, 10, 14 "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.
C. I. Scofield 1917 · Public Domain On vv8, 12, 15, 34 Urim and Thummim (See Scofield "Exo 28:30"). Urim, "lights."…
Urim and Thummim (See Scofield "Exo 28:30"). Urim, "lights." Thummim, "perfection."
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On vv14, 31 The Sacrifices
The Sacrifices
v. 14. And he brought the bullock for the sin-offering, Moses here, as the mediator of the covenant, performing the functions of the Lord’s priest, And Aaron and his sons laid their hands upon the head of the bullock for the sin-offering, in token of the transfer of their guilt to the sacrificial animal.
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v. 15. And he slew it; and Moses took the blood, and put it upon the horns of the altar round about with his finger, and purified the altar, and poured the blood at the bottom of the altar, and sanctified it to make reconciliation upon it. The altar of burnt offering, although consecrated to the Lord, was yet in need of the purifying blood, in order to sanctify it for the service of the priests, to cover the sins with which they, as sinful men, would defile it while performing the work of their ministry.
v. 16. And he took all the fat that was upon the inwards, and the caul above the liver, and the two kidneys, and their fat, and Moses burned it upon the altar.
v. 17. But the bullock, and his hide, his flesh, and his dung he burned with fire without the camp, as in the case of all sin-offerings, Lev 4:8-12; as the Lord commanded Moses, Exo 29:12-14.
v. 18. And he brought the ram for the burnt offering, the second of the three great sacrifices; and Aaron and his sons laid their hands upon the head of the ram, which thereby was designated as their substitute in the sacrifice.
v. 19. And he killed it; and Moses sprinkled the blood upon the altar round about.
v. 20. And he cut the ram in to pieces; and Moses burned the head and the pieces and the fat.
v. 21. And he washed the inwards, the intestines, and the legs in water; and Moses burned the whole ram upon the altar. It was a burnt sacrifice for a sweet savor, and an offering made by fire unto the Lord, according to the ordinance, Lev 1:3-9; as the Lord commanded Moses, Exo 29:15-18.
v. 22. And he brought the other ram, the ram of consecration, literally, the ram of fillings, that with which the hands of Aaron and his sons were to be filled for the wave-offering, as they were about to make it. The ceremony signified that the priests were now set apart for the service of bringing sacrifices in the name of the children of Israel. And Aaron and his sons laid their hands upon the head of the ram.
v. 23. And he slew it; and Moses took of the blood of it, and put it upon the tip of Aaron’s right ear, and upon the thumb of his right hand, and upon the great toe of his right foot, to signify that he was to hear the Word of the Lord, perform His will, and walk in the way of His commandments.
v. 24. And he brought Aaron’s sons, and Moses put of the blood upon the tip of their right ear, and upon the thumbs of their right hands, and upon the great toes of their right feet. And Moses sprinkled the blood upon the altar round about. Cf Exo 29:19-20.
v. 25. And he took the fat, and the rump, the fatty tail which is found to this day in the Khirgiz variety of the Asiatic sheep, and all the fat that was upon the inwards, and the caul above the liver, and the two kidneys, and their fat, all the fatty membranes and the loose fat of the abdominal cavity, and the right shoulder, commonly known as the heave shoulder;
v. 26. and out of the basket of unleavened bread that was before the Lord he took one unleavened cake, and a cake of oiled bread, and one wafer, one piece of each variety of meat-offering, and put them on the fat and upon the right shoulder;
v. 27. and he put all upon Aaron’s hands and upon his sons’ hands, and waved them for a wave-offering before the Lord. He stretched out his hands beneath those of Aaron and his sons, and then they all together moved their hands back and forth in a weaving motion, an act which always signified dedication to the Lord.
v. 28. And Moses took them from off their hands, and burned them on the altar upon the burnt offering; they were consecrations for a sweet savor, sacrifices by which they were really installed in their office. It is an offering made by fire unto the Lord. Cf Exo 29:22-25.
v. 29. And Moses took the breast and waved it for a wave-offering before the Lord; for of the ram of consecration it was Moses’ part; as the Lord commanded Moses, Exo 29:27.
v. 30. And Moses took of the anointing oil, and of the blood which was upon the altar, and sprinkled it upon Aaron, and upon his garments, and upon his sons, and upon his sons’ garments with him; and sanctified Aaron, and his garments, and his sons, and his sons’ garments with him. This ceremony completed the consecration service on this and on each succeeding day. Cf Exo 29:21. The priests were to perform the work of their service in the power of the Spirit of God.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv6, 8, 10, 12, 14, 16, 18, 20, 22, 25, 28, 30, 31, 34 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 On vv6, 7, 8, 9, 10, 13, 14, 15, 18, 22, 23, 29, 30, 31, 34, 35 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.