Introduction
Leviticus 1-7 have a gradual shift to the part of the priesthood in the various offerings and this, in turn, brings us to the laws of the priests.
In this chapter we find the Lord addressing the responsibilities of the priests in their role as mediators for the nation. You will notice that time and time again God wants them to be obedient in every aspect of their roles as priests, Leviticus 8:4-5 / Leviticus 8:9 / Leviticus 8:13 / Leviticus 8:17 / Leviticus 8:21 / Leviticus 8:29 / Leviticus 8:34 / Leviticus 8:36.
THE ORDINATION OF AARON AND HIS SONS
‘The LORD said to Moses, ‘Bring Aaron and his sons, their garments, the anointing oil, the bull for the sin offering, the two rams and the basket containing bread made without yeast and gather the entire assembly at the entrance to the tent of meeting.’ Moses did as the LORD commanded him, and the assembly gathered at the entrance to the tent of meeting. Moses said to the assembly, ‘This is what the LORD has commanded to be done.’ Then Moses brought Aaron and his sons forward and washed them with water. He put the tunic on Aaron, tied the sash around him, clothed him with the robe and put the ephod on him. He also fastened the ephod with a decorative waistband, which he tied around him. He placed the breastpiece on him and put the Urim and Thummim in the breastpiece. Then he placed the turban on Aaron’s head and set the gold plate, the sacred emblem, on the front of it, as the LORD commanded Moses.’ Leviticus 8:1-9
The Lord wants Moses to bring Aaron and his sons, Nadab, Abihu, Eleazar, and Ithamar, Exodus 28:1, their garments, the anointing oil, the bull for the sin offering, the two rams and the basket containing bread made without yeast, Leviticus 8:1-2 / Exodus 29:1. Moses is to bring them out in front of the whole assembly, Leviticus 8:3-5, and so everything which follows in this chapter was publicly done in front of the whole nation of Israel.
Unger, in his commentary, says the following.
‘Aaron appears throughout as foreshadowing Christ, while his sons speak of individual believers of this age.’
The first thing Moses did was wash Aaron and his sons, Leviticus 8:6 / Exodus 29:4, this was the beginning of the priesthood and the priests being set apart from all the other Israelites.
Coffman, in his commentary, says the following.
‘The significance of this initial ‘washing’ is profound. Not even Jesus Christ was anointed as the Messiah by his reception of the Holy Spirit until he had been baptized by John the Baptist in the Jordan River! The inescapable connection of the ‘washing’ here with the ordinance of Christian baptism, as a symbol and type thereof is certain. “His baptism was part of his installation.’
The priests were unique among God’s people and they had to stay unique, otherwise, there would be a penalty to pay, Exodus 30:19-21. The priests were now Israel’s spiritual leaders, doing everything according to God’s will and in doing so, they would now become the prime example of obedience to the rest of the nation.
Esses, in his commentary, says the following.
‘Now they are to be baptized. The baptism was to be performed in the court of the tabernacle, and the priest’s entire body had to be immersed in water. As Christians we will not have the power to overcome unless we have gone to death with Christ in the waters of baptism.’
THE ROBE
Next, Moses put the tunic on Aaron, tied the sash around him, clothed him with the robe and put the ephod on him, Leviticus 8:7. The robe of the ephod was made entirely of blue, Exodus 28:31 / Exodus 39:22. It had an opening for the head in the middle and in order to stop it from tearing, a woven edge like a collar was to be made, Exodus 28:32 / Exodus 39:23.
Fields, in his commentary, says the following.
‘This pullover robe of one piece reminds us of Christ’s seamless robe. John 19:23 seems almost an indirect reference to Christ’s High Priestly office.’
It had a hem, attached to which were pomegranate motifs, in blue, purple, and scarlet, with golden bells alternating in between the pomegranates, Exodus 28:33-34 / Exodus 39:24-26.
Keil and Delitzsch, in their commentary, say the following.
‘The pomegranate was probably a symbol of the spiritually nourishing quality of God’s Word, Proverbs 25:11 / Psalms 19:8-11 / Psalms 119:25 / Psalms 119:43 / Psalms 119:50 / Deuteronomy 8:3 / Proverbs 9:8 / Ecclesiastes 12:9-11 / Ecclesiastes 12:13. The bell was evidently a symbol of the sounding or proclamation of God’s Word through testimony.’
Aaron must wear it when he ministers and the sound of the bells will be heard when he enters the Holy Place and when he comes out, so that he will not die, Exodus 28:35. The golden bells were an audible announcement of the high priest’s service, a beautiful sound, backed up by beautiful fruits, the pomegranates. This same balance of words and deeds we find in the Lord Jesus, Luke 24:19.
THE EPHOD
The ephod, Leviticus 8:7, is the apron-like garment worn by the high priest, and it was made in four colours, blue, purple, scarlet and the white of the fine linen, Exodus 28:6-8 / Exodus 39:2-5. These are the same colours that can be seen at the door to the outer court, Exodus 27:9-15, the door to the sanctuary, Exodus 26:36-37, and in the veil, Exodus 26:31-35, they refer to Christ as He is revealed in the four Gospels. In the four colours, we see Jesus as He was in His earthly ministry. Jesus has lived as a man on earth, a working man, the carpenter of Nazareth, Mark 6:3,
He also knows what is involved when having to rely on others to provide for His living, Luke 8:3. He knows what it means to be tired out, John 4:6, hungry, Matthew 4:2 / Mark 6:31, thirsty, John 4:7, pressurised, Mark 1:32-34 / Mark 2:2 / Mark 5:22-24, tempted, Luke 4:2 / Hebrews 2:18, bereaved, John 11:35, desperate in prayer, Luke 22:44 / Hebrews 5:7, disappointed by friends in a time of need, Luke 22:45-46, in pain, Matthew 27:26, mocked and spat on, Matthew 27:29-31, He knows what it is to die, Luke 23:46. Because He has passed through all these experiences, and many others also, the four colours tell us He is able to sympathize with us, Hebrews 4:15.
There is an important additional feature of the ephod, though gold thread, cut from gold plate, was interwoven with the other colours, Exodus 39:3. Gold is not only precious, but it also implies ‘of God, divine and heavenly’. The gold thread is a beautiful ‘type’ of Christ’s heavenly ministry as great High Priest for His own.
He is risen from the dead, He has ascended to heaven and is seated at the right hand of God, 1 Corinthians 15:3-4 / Hebrews 1:3. There, as a merciful and compassionate High Priest, Jesus always lives and prays for His own to help them in their difficulties, Hebrews 2:17.
Furthermore, because He is risen from the dead and ascended to heaven, He is also ABLE to do something through His interceding for us, Hebrews 7:25, He aids us, Hebrews 2:16, showing us His mercy and ministering to us the supply of His grace to help in time of need, Hebrews 4:16, especially when we face temptation, Hebrews 2:18.
THE SHOULDER STONES
On each shoulder piece of the ephod was a precious stone, Exodus 28:9 / Exodus 39:6. Six names were written on each of the stones, altogether naming the twelve tribes of Israel, Exodus 28:10-11 / Exodus 39:6.
Josephus, in his writings, says the following.
‘The names of Jacob’s six oldest sons were on the stone on the right shoulder, and the names of his six youngest sons were on the stone on the left.’
The names known to the high priest are engraved on the stones, Exodus 28:11 / Exodus 39:6. This is no passing whim, they cannot be erased, ‘I give My sheep eternal life, and they shall never perish; neither shall anyone snatch them out of My hand,’ John 10:28.
Every time the high priest went before God at the golden incense altar, Exodus 30:1-10, the names of all the people of God were upon His shoulders, Exodus 28:12 / Exodus 36:7. They are to make gold filigree settings and two braided chains of pure gold, like a rope, and attach the chains to the settings, Exodus 28:13-14 / Exodus 39:6.
Coffman, in his commentary, says the following, concerning these stone.
‘The symbolism of these indicated that when the High Priest fulfilled his mission of entering the Holy of Holies he did so as a representative of all Israel. These memorial stones were a reminder primarily to Israel of this supplication upon their behalf, and also to Aaron in order that he might not forget that his was a mission ON BEHALF OF the whole nation.’
Jesus is the Good Shepherd, John 10:11. He knows His sheep, John 10:14, and goes after each one that is lost in the wilderness, Luke 15:4. Individually, when He finds each sheep that is lost, the Good Shepherd lays them on His shoulder, Luke 15:5-7.
The shoulder stones represent the collective good shepherding by the Lord Jesus in millions of lives. He bears them all before God as today in heaven He is interceding for us, Romans 8:34 / Hebrews 7:25. The shoulders speak of His strength. How powerful and prevailing His intercession has been in our lives!
THE BREASTPLATE
The breastpiece, Leviticus 8:8, was for making decisions, Exodus 28:15 and like the ephod, the colours used were gold, blue, purple, scarlet yarn, and of finely twisted linen, Exodus 28:16 / Exodus 39:8 / Exodus 28:6-8 / Exodus 39:2-5. The breastplate was square in its proportions, Exodus 28:16 / Exodus 39:9, and the breastplate was folded double to form a pocket, Exodus 28:16 / Exodus 39:9. Four rows of precious stones were to be mounted upon it, Exodus 28:17 / Exodus 39:10.
There were twelve precious stones, one for each of the twelve tribes of Israel, Exodus 28:17-20 / Exodus 39:10-13. Each stone had the name of the respective tribe engraved upon it, Exodus 28:21 / Exodus 39:14. For the breastpiece they are to make braided chains of pure gold, like a rope, Exodus 28:22 / Exodus 39:15. Two gold rings were also to be made for the breastplate and they were to be fastened to two corners of the breastpiece, Exodus 28:23 / Exodus 39:16. They are to fasten the two gold chains to the rings at the corners of the breastpiece, and the other ends of the chains to the two settings, attaching them to the shoulder pieces of the ephod at the front, Exodus 28:24-25 / Exodus 39:17-18.
Two gold rings were to be made which were to be attached to the other two corners of the breastpiece on the inside edge next to the ephod, Exodus 28:26 / Exodus 39:19.
Another two gold rings were to be made and they were to be attached to the bottom of the shoulder pieces on the front of the ephod, close to the seam just above the waistband of the ephod, Exodus 28:27 / Exodus 39:20. In order to stop the breastpiece from swinging out of the ephod, the rings of the breastpiece were to be tied to the rings of the ephod with blue cord, connecting it to the waistband, Exodus 28:28 / Exodus 39:21.
The high priest bears the names on the breastplate ‘over His heart’ when he goes before the Lord ‘as a memorial,’ Exodus 28:29, foreshadowing the eternal love of the Lord Jesus for His sheep, John 13:1. This shows the Good Shepherd knows His sheep so well He calls them each by their own name, John 10:3.
As the high priest goes about the service of the Holy Place, wearing the breastplate with the engraved names, he passes the lampstand and light shines onto the names, the Light of Life, John 8:12, he approaches the showbread table and the names correspond with one another in a fellowship of nourishment, the Bread of Life, John 6:35, he comes before the golden incense altar and bears the names individually and collectively before God, praying that we may be given eternal life, which means to know the only true God in Jesus Christ, the Messiah, John 17:3.
Here in the Holy Place, the emphasis is on life. Jesus the great High Priest has come so that they, the names, may have life, even eternal life, and have it abundantly, John 10:10. The High Priest must yet bring us into the Holy of Holies for the fullest view and experience of eternal life, though.
For us to enter in and have this life abundantly and eternally, the veil must be removed. It must be rent from top to bottom, by God, Matthew 27:51. Then we have access through Him, the veil, inside One Spirit, typified by both the anointed unique high priest and by the anointed Tabernacle, now made into just one room, unto the Father, Ephesians 2:18.
Jesus our great High Priest carries the names of all His redeemed ones on His strong shoulders. Besides that, all the individual names are brought together in groups, separated only by genealogy and by locality of dwelling, like the tribes of Israel.
The collective names are permanent, like each engraved stone of the breastplate, carried on His loving heart. The breastplate is therefore a foreshadow of the one church expressed as local churches, one in each place, in God’s design.
URIM AND THUMMIM
The Urim and the Thummim, Leviticus 8:8, were to be kept in the breastpiece, so they may be over Aaron’s heart whenever he enters the presence of the LORD, and so Aaron will always bear the means of making decisions for the Israelites over his heart before the LORD, Exodus 28:30.
The breastplate was folded double to form a pocket Exodus 28:16 / Exodus 39:9. Inside the pocket, the Urim and Thummim were kept. Urim means ‘lights’ and Thummim means ‘perfections’. They were probably two jewels.
When someone had to make an important decision, the request was made known to the high priest. He would stand before the lampstand, holding the Urim in one hand and the Thummim in the other. As the light reflected from the Urim and the Thummim onto the stones of the breastplate, this flash of light provided up to twenty-four combinations, two by twelve. Since there are twenty-two letters in the Hebrew alphabet, the flashes of light could produce strings of letters.
As God breathed through the ark, the veil would move, permitting a breeze to flicker the flames in the Lampstand to momentarily alter the angle of direction of the light onto the Urim and Thummim, and thence to the Breastplate. Thus, God was able to communicate directly, but not audibly, to the high priest and answer the enquiry.
The Urim and Thummim were a means of revelation entrusted to the high priest. No description of them is given. This oracular apparently consisted of a material object or objects since it was physically stored in the breastpiece of the high priest, Exodus 28:30 / Leviticus 8:8.
Most people today think that the Urim and Thummim were a lottery oracle, but this is by no means certain. Besides being mentioned by their full name, Exodus 28:30, and Leviticus 8:8, and Ezra 2:63, and Nehemiah 7:65, in reverse order with possessives, Deuteronomy 33:8, the Urim and Thummim could also be referred to by Urim alone, Numbers 27:21, and 1 Samuel 28:6.
Sometimes the mention of the ephod, on which the breastpiece housing the Urim and Thummim were fastened, includes a reference to the Urim and Thummim, 1 Samuel 23:9-12, and 1 Samuel 30:7-8. Also, the verb ‘inquire of’ followed by ‘the Lord’ or ‘God’ when no means of revelation is specified refers to a usage of the Urim and Thummim.
The Urim and Thummim were used at critical moments in the history of God’s people when special divine guidance was needed. The civil leader was expected to make use of this means for all important matters for which he needed direction.
Although referred to in Ezra 2:63, and Nehemiah 7:65, there is no convincing evidence that the Urim and Thummim were used after the time of David. The reason for the demise of the Urim and Thummim is not explicitly given.
Since the Urim and Thummim, in whatever way they functioned, were a physical means of revelation, it appears that God was taking his people away from the easy certainty inherent in a mechanical means of revelation to the more consistent use of prophecy and the Word alone.
This would require the more difficult application of the norms for true and false prophecy, Deuteronomy 13:1-4 and Deuteronomy 18:20-22, and thus necessitate a faithful teaching priesthood, Deuteronomy 33:10 / Malachi 2:7. Although the lot theory has wide support today, there are significant difficulties with so identifying the Urim and Thummim.
It is questionable whether the key evidence, the Greek text of 1 Samuel 14:41, is really to be preferred over the Hebrew text. Also, the vocabulary of lot casting is not used, and the answers contain more information than the casting of lots could yield, e.g. 1 Samuel 1:1, and 1 Samuel 5:23-24.
This last point suggests the involvement of prophecy and the divine inspiration of the high priest in giving revelation. It can also be noted that the use of the actual object(s) constituting the Urim and Thummim appears to have been self-authenticating.
Even in extremely difficult circumstances, the guidance of the Urim and Thummim is followed, Judges 20:18-28. It could be theorised that a perfect light that miraculously shone from the gem(s) constituting the Urim and Thummim, which belonged to God, Deuteronomy 33:8, gave the needed authentication to the actual answer spoken by the high priest under divine inspiration. In this way, the judgment of the Urim, the light, may have been given, Numbers 27:21. Such authentication would not have been out of place in Old Testament times when special signs were provided more often.
Newton, in his commentary, says the following.
‘They were something in Aaron’s breastplate, but what, critics and commentators are by no means agreed. It is most probable that they were only names given to signify the clearness and certainty of Divine answers which were obtained by the High Priest consulting God with his breastplate on, in contradistinction to the obscure, enigmatical, uncertain, and imperfect answers of the heathen oracles.’
THE TURBAN AND THE CROWN
Attached to the turban, Leviticus 8:9, and upon the forehead of the high priest was the crown, a gold plate on which ‘HOLY TO THE LORD’ was engraved, Exodus 28:36 / Exodus 39:30 / Zechariah 14:20. This seal of God is legitimately there on the forehead of our Lord Jesus Christ, our great High Priest.
They were to fasten a blue cord to it to attach it to the turban; it is to be on the front of the turban, Exodus 28:37 / Exodus 39:31. It will be on Aaron’s forehead, and he will bear the guilt involved in the sacred gifts the Israelites consecrate, whatever their gifts may be and it was to be on Aaron’s forehead continually so that they will be acceptable to the LORD, Exodus 28:38 / Isaiah 53:6.
The turban was made of white fine linen, Exodus 28:39 / Exodus 39:27, and the sash is to be made of finely twisted linen and blue, purple and scarlet yarn, the work of an embroiderer, Exodus 28:39 / Exodus 39:29. Generally, fine white linen signifies righteous deeds, Revelation 19:8. Here the emphasis is on our mind, the covering of our thought processes, ‘taking every thought captive to the obedience of Christ,’ 2 Corinthians 10:5, by taking ‘the helmet of salvation,’ Ephesians 6:17.
Our mind is the big problem. When Zechariah saw the vision of Joshua, Zechariah 3:1-5, the Lord began to address the problem of the filthy garments, by putting a clean Turban on his head. Since the Hebrew words for Joshua, ‘Yoshuah’ and salvation, ‘yeshuah’, are so close, we see here the picture of taking up the helmet of salvation, to deal with our filthy thoughts of unrighteousness.
But for us, whom He has also made priests, Revelation 1:5-6, there is a clear indication that we are not just to be outwardly dressed up in Christ, He must transform us, by the renewing of our mind that we may prove the will of God, our sanctification, Romans 12:2 / 1 Thessalonians 4:3. How we need to be renewed in the spirit of our mind, to put on the new man created in righteousness and true holiness, Ephesians 4:23-24 / Hebrews 3:1 / Hebrews 4:14-16.
THE ANOINTING OF AARON
‘Then Moses took the anointing oil and anointed the tabernacle and everything in it and so consecrated them. He sprinkled some of the oil on the altar seven times, anointing the altar and all its utensils and the basin with its stand, to consecrate them. He poured some of the anointing oil on Aaron’s head and anointed him to consecrate him.’ Leviticus 8:10-12
Moses then took the anointing oil and anointed the tabernacle and all that was in it and consecrated them, Leviticus 8:10. He sprinkled some of it on the altar seven times and anointed the altar and all its utensils, and the basin and its stand, to consecrate them Leviticus 8:11. Then he poured some of the anointing oil on Aaron’s head and anointed him, to consecrate him, Leviticus 8:12.
The Hebrew word for ‘anoint’ is the root word for which we get the word, Messiah. There were only three groups of people who were commonly anointed in the Old Testament.
1. Priests.
2. Prophets, 1 Kings 19:16.
3. Kings, 1 Samuel 9:16 / 1 Samuel 10:1.
Jesus filled each of these positions and because He did, He is the Messiah, the ‘anointed One’. To be anointed meant that they would be set apart from other people, once anointed the person would then be given the responsibility of doing any special work which the Lord had for them to do.
THE ANOINTING OF AARON’S SONS
‘Then he brought Aaron’s sons forward, put tunics on them, tied sashes around them and fastened caps on them, as the LORD commanded Moses. He then presented the bull for the sin offering, and Aaron and his sons laid their hands on its head. Moses slaughtered the bull and took some of the blood, and with his finger he put it on all the horns of the altar to purify the altar. He poured out the rest of the blood at the base of the altar. So, he consecrated it to make atonement for it. Moses also took all the fat around the internal organs, the long lobe of the liver, and both kidneys and their fat, and burned it on the altar. But the bull with its hide and its flesh and its intestines he burned up outside the camp, as the LORD commanded Moses. He then presented the ram for the burnt offering, and Aaron and his sons laid their hands on its head. Then Moses slaughtered the ram and splashed the blood against the sides of the altar. He cut the ram into pieces and burned the head, the pieces, and the fat. He washed the internal organs and the legs with water and burned the whole ram on the altar. It was a burnt offering, a pleasing aroma, a food offering presented to the LORD, as the LORD commanded Moses. He then presented the other ram, the ram for the ordination, and Aaron and his sons laid their hands on its head. Moses slaughtered the ram and took some of its blood and put it on the lobe of Aaron’s right ear, on the thumb of his right hand and on the big toe of his right foot. Moses also brought Aaron’s sons forward and put some of the blood on the lobes of their right ears, on the thumbs of their right hands and on the big toes of their right feet. Then he splashed blood against the sides of the altar. After that, he took the fat, the fat tail, all the fat around the internal organs, the long lobe of the liver, both kidneys and their fat and the right thigh. And from the basket of bread made without yeast, which was before the LORD, he took one thick loaf, one thick loaf with olive oil mixed in, and one thin loaf, and he put these on the fat portions and on the right thigh. He put all these in the hands of Aaron and his sons, and they waved them before the LORD as a wave offering. Then Moses took them from their hands and burned them on the altar on top of the burnt offering as an ordination offering, a pleasing aroma, a food offering presented to the LORD. Moses also took the breast, which was his share of the ordination ram, and waved it before the LORD as a wave offering, as the LORD commanded Moses.’ Leviticus 8:13-29
Moses then brings Aaron’s sons forward, put tunics on them, tied sashes around them and fastened caps on them, Leviticus 8:13 / Exodus 29:8-9.
Rawlinson, in his commentary, says the following.
‘They do not seem to have been anointed, as Aaron was, by having oil poured upon their heads, but only by having some of it sprinkled upon their garments, Exodus 29:21 / Leviticus 8:30.’
Notice the detail which Moses goes into here concerning the consecration of the priests for their work as priests, their work in the tabernacle and all their service to God. The reason for all the detail is to let everyone know the importance of having ministers and ministries, both mean they are totally committed to God.
Moses then presents the bull for the sin offering, and Aaron and his sons laid their hands on its head, Leviticus 8:14 / Leviticus 8:18 / Leviticus 8:22. This was offered each day during the seven days of consecration, Exodus 29:36.
Wenham, in his commentary, says the following.
‘The procedure here followed the instructions given in Leviticus 4:6-7 in most particulars, but not in all of them, due to the special circumstances. ‘The blood is smeared on the altar of burnt-offerings rather than on the veil and altar of incense.’
Moses now slaughters the bull, took some of the blood, and with his finger he put it on all the horns of the altar to purify the altar, Leviticus 8:15. He pours out the rest of the blood at the base of the altar and by doing so, he consecrated it to make atonement for it, Leviticus 8:15.
Moses also took all the fat around the internal organs, the long lobe of the liver, and both kidneys and their fat, and burned it on the altar, Leviticus 8:16. However, the bull with its hide and its flesh and its intestines he burned up outside the camp, Leviticus 8:17.
Moses then presents the ram for the burnt offering, and Aaron and his sons laid their hands on its head, Leviticus 8:18 / Leviticus 8:14. Moses slaughters the ram and splashed the blood against the sides of the altar, Leviticus 8:19. He then cuts the ram into pieces and burned the head, the pieces and the fat, Leviticus 8:20.
He then washes the internal organs and the legs with water and burned the whole ram on the altar, Leviticus 8:21. It was a burnt offering, a pleasing aroma, a food offering presented to the LORD, Leviticus 8:21 / Leviticus 8:28.
Moses then presents the other ram, the ram for the ordination, and Aaron and his sons laid their hands on its head, Leviticus 8:22 / Leviticus 8:14 / Leviticus 8:18.
Coffman, in his commentary, says the following.
‘Notice that the rules concerning wave-offering, Leviticus 7:33-34 were not followed here. This ordination was a one-time event; presumably, there were no special rules.’
Moses slaughters the ram and notice what Moses did with the blood to Aaron and his sons, ‘he put it on the lobe of their right ears, on the thumb of their right hands and on the big toe of their right feet’, Leviticus 8:23 / Exodus 29:20. The same procedure was done for Aaron’s sons, Leviticus 8:24. This was a reminder to Aaron and his sons that as priests they must continually listen to God, they were to continually serve God and His people and continually walk in the holiness.
Moses then splashes blood against the sides of the altar, Leviticus 8:24. After that, he took the fat, the fat tail, all the fat around the internal organs, the long lobe of the liver, both kidneys and their fat and the right thigh, Leviticus 8:25.
From the basket of bread made without yeast, he took one thick loaf, one thick loaf with olive oil mixed in, and one thin loaf, and he put these on the fat portions and on the right thigh, Leviticus 8:26. Moses put all these in the hands of Aaron and his sons, and they waved them before the LORD as a wave offering, Leviticus 8:27 / Leviticus 7:30 / Exodus 29:27.
Keil and Delitzsch, in their commentary, say the following.
‘The priest laid the object to be waved upon the hands of the offeror, and then placed his own hands underneath, and moved the hands of the offeror backwards and forwards in a horizontal direction, to indicate by the movement forwards, i.e., in the direction towards the altar, the presentation of the sacrifice, or the symbolical transference of it to God, and by the movement backwards, the reception of it back again, as a present which God handed over to His servants the priests.’
Moses then takes the wave offering from their hands and burned them on the altar on top of the burnt offering as an ordination offering, a pleasing aroma, a food offering presented to the LORD, Leviticus 8:28 / Leviticus 8:21. Moses also takes the breast, which was his share of the ordination ram, and waved it before the LORD as a wave offering, Leviticus 8:29.
The wave offering is in reference to the manner in which those portions were handled before God’s altar. The breast was waved, passed from right to left and left to right after being elevated in the hands of the worshipper. It was lifted up toward heaven and lowered perhaps several times.
‘Then Moses took some of the anointing oil and some of the blood from the altar and sprinkled them on Aaron and his garments and on his sons and their garments. So, he consecrated Aaron and his garments and his sons and their garments. Moses then said to Aaron and his sons, ‘Cook the meat at the entrance to the tent of meeting and eat it there with the bread from the basket of ordination offerings, as I was commanded: ‘Aaron and his sons are to eat it.’ Then burn up the rest of the meat and the bread. Do not leave the entrance to the tent of meeting for seven days, until the days of your ordination are completed, for your ordination will last seven days. What has been done today was commanded by the LORD to make atonement for you. You must stay at the entrance to the tent of meeting day and night for seven days and do what the LORD requires, so you will not die; for that is what I have been commanded.’ So, Aaron and his sons did everything the LORD commanded through Moses.’ Leviticus 8:30-36
Moses now takes some of the anointing oil and some of the blood from the altar and sprinkled them on Aaron and his garments and on his sons and their garments, Leviticus 8:30. The consecration of the priests, Leviticus 8:30, now means they weren’t permitted to own any property or support themselves, Deuteronomy 10:9. It’s clear that God intends that all their support should come from the nation of Israel, in order that they can dedicate themselves fully to God and to the duties within the tabernacle.
Moses then tells Aaron and his sons to cook the meat at the entrance to the tent of meeting and eat it there with the bread from the basket of ordination offerings, Aaron and his sons are to eat it, Leviticus 8:31.
Unger, in his commentary, says the following.
‘The eating of the sacrifices and the bread illustrates the necessity of believer-priests feeding upon Christ, John 6:50-55, and remembering the benefits of His death through partaking of the Lord’s table, 1 Corinthians 11:25-27. The seven-day span of the feast may envision this present age, when a heavenly priesthood (the church) is spiritually feasting on Christ.’
Moses is to burn up the rest of the meat and the bread, Leviticus 8:32. After having been cleansed and anointed, Aaron and his sons were required to stay at the door of the tabernacle for seven days, Leviticus 8:33 / Exodus 29:30. Moses tells Aaron and his sons that what has been done today was commanded by the LORD to make atonement for them, Leviticus 8:34.
They must stay at the entrance to the tent of meeting day and night for seven days and do what the LORD requires, so they will not die, Leviticus 8:35. Aaron and his sons did everything the LORD commanded through Moses, Leviticus 8:36.
Aaron and his sons were being set apart for the work of the Lord. They were holy and this meant that they must be separate and distinct from the rest of the people. They were to minister the sacrifices of the tabernacle, and so they learned that they must stay within the compounds of the tabernacle.
On the eighth day, another sacrifice was made and Aaron blessed the people, Leviticus 9:22. Then Aaron lifted up his hands toward the people and blessed them, and he stepped down after making the sin offering and the burnt offering and the peace offerings, Leviticus 9:22.
Moses and Aaron went into the tent of meeting, when they came out and blessed the people, ‘THE GLORY OF THE LORD’ appeared to all the people. Then fire came out from before the Lord and consumed the burnt offering and the portions of fat on the altar and when all the people saw it, they shouted and fell on their faces, Leviticus 9:23-24.