Leviticus 8:1

PART TWO

CONSECRATION OF THE PRIESTHOOD

(Leviticus 8-10)

The material in this chapter is closely related to Exodus 28 and Exodus 29, where the divine instructions were given for the making of the garments of the High Priest and the priests under him, and for a number of the items mentioned in connection with the ceremonies here recorded. Exodus 35-39 deal with the execution of all those instructions regarding the tabernacle, and some have wondered why the execution of the instructions for consecration of the priesthood "did not follow as the natural sequel to the dedication of the Tabernacle."[1] The logical reason for the Biblical sequence of these various instructions was pointed out by Allis, thus:

"Since the chief function of the priests is to offer sacrifice and also because the offering of sacrifice on their behalf formed an indispensable part of their own consecration, the manual of sacrifice given in Leviticus (Leviticus 1-7) is very properly made to precede this important section."[2]

The events of this chapter are, in some respects, absolutely unique. Since no consecrated priest was available to function as the administrator of God's instructions here, Moses himself, although not a priest in the sense of those later consecrated to the office, served as executor. There were important variations in the sequence of some of the things done, as, for example when the anointing of Aaron (Leviticus 8:12) preceded the offering of the sin-offering (Leviticus 8:14). As we study the significance of these variations we shall find that they had no relation whatever to "various sources" or "different traditions," as vainly supposed by unbelievers, but that they concern the typical symbolism inherent in these ceremonies as prophetic testimonials of the Great High Priest, Jesus Christ, and of the "royal priesthood" of the New Institution, the Church of Jesus Christ. (See the special articles on these subjects at the end of this chapter.) "Aaron appears throughout as foreshadowing Christ, while his sons speak of individual believers of this age."[3] "Aaron and his sons constitute the subject here, and yet Jesus and his people are the theme."[4]

There is no believer in Christ even today who cannot discover in this eighth chapter truth that is vital to him, not only for the present, but forever.

"And Jehovah spake unto Moses, saying, Take Aaron and his sons with him and the garments, and the anointing oil, and the bullock of the sin-offering, and the two rams, and the basket of unleavened bread; and assemble thou all the congregation at the door of the tent of meeting. And Moses did as Jehovah commanded him; and the congregation was assembled at the door of the tent of meeting. And Moses said unto the congregation, This is the thing which Jehovah hath commanded to be done."

The public nature of the impressive ceremonies about to begin is an important factor in true consecration to God. It points, first of all, to the glaring light of publicity that attended the coming of Christ as the High Priest of all believers. "For this thing was not done in a corner" (Acts 26:26). Also, there may be an application to the fact that believers are commanded to confess Christ "before men" (Matthew 10:32,33). As Seiss put it, "If there is any such thing as secret discipleship, it is a very imperfect discipleship."[5]

"Take Aaron and his sons with him ..." The four sons of Aaron were Nadab, Abihu, Eleazar, and Ithamar - all four being closely associated with Aaron in his consecration to the office of high priest. In a sense, they correspond to the four Gospel witnesses - Matthew, Mark, Luke, and John - the great N.T. witnesses of the Christ. Notice also, that it was "the sons of Aaron" alone who, in these instructions had access to that lesser priesthood which corresponds to that of every Christian. Only by virtue of being "sons of the high priest" were they admitted. So it is with us, only because we are sons of God in Christ are we admitted to the royal priesthood. It is true, of course, that the Levites later succeeded to the status here reserved to Aaron and his sons, but the typology is here. "We can become priests only by our connection with the High Priest, Jesus Christ."[6]

"The garments ... the anointing oil ... the bullock ... etc." The definite articles here refer back to Exodus 28 and Exodus 29, where instructions for all of these things were provided, thus establishing a very close connection with Exodus. As a matter of fact, the Pentateuch is not FIVE books, but ONE.

"Assemble thou all the congregation ..." This obviously does not mean an assembly of over 600,000 men besides women and children, which was the size of Israel at that time. The meaning is: "the nation in the person of its elders."[7]

"And Moses did as Jehovah commanded him ..." Anti-biblical scholars like to late-date Leviticus, making it an invention of the Jewish priesthood at some time long after the days of Moses, but "twelve times in this chapter it is stated that the Lord commanded Moses."[8] We shall discuss the preposterous and impossible allegation that attributes Leviticus to Jewish priests, at the end of this chapter. Suffice it to say here that the profound revelations of this chapter were never understood by the reprobate Jewish priesthood (which God Himself repudiated in its entirety in the prophecy of Malachi). It was therefore impossible for Jewish priests to have invented teaching which they were totally incapable even of understanding after God gave it! Do you believe in the inspiration of God's Word? If so, you cannot believe what evil men say in their efforts to discredit and destroy it.

"The commandment ... (Leviticus 8:5) "refers to Exodus 29."[9]