Leviticus 8:2
Take Aaron and his sons with him, and the garments, and the anointing oil, and a bullock for the sin offering, and two rams, and a basket of unleavened bread;
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(2) Take Aaron and his sons.—That is, order them to come and to bring with them the sacred vestments and the sacrifices to the entrance of the tent of meeting. (See Leviticus 8:3.)

The garments.—Those which God had before commanded to be made. (See Exodus 28:2, &c., Exodus 29:1, &c.) For the anointing oil, see Exodus 30:23, &c. Exodus 29:7.

And a bullock for the sin offering, and two rams, and a basket.—Better, and the bullock, the two rams, and the basket. That is the offering about which directions are given in Exodus 29:1-3, thus showing the intimate connection between this part of Leviticus and the latter part of Exodus.

8:1-13 The consecration of Aaron and his sons had been delayed until the tabernacle had been prepared, and the laws of the sacrifices given. Aaron and his sons were washed with water, to signify that they ought to purify themselves from all sinful dispositions, and ever after to keep themselves pure. Christ washes those from their sins in his own blood whom he makes kings and priests to our God, Re 1:5,6; and those that draw near to God must be washed in pure water, Heb 10:22. The anointing of Aaron was to typify the anointing of Christ with the Spirit, which was not given by measure to him. All believers have received the anointing.A bullock ... two rams ... a basket - compare Exodus 29:1-3. This shows the coherence of this part of Leviticus with the latter part of Exodus. The basket of unleavened bread used on this occasion appears to have contained:

(1) cakes or loaves of the ordinary unleavened bread;

(2) cakes of oiled bread, rather, oil bread (see Leviticus 2:1, Leviticus 2:4); and

(3) oiled wafers (see Leviticus 2:4, Leviticus 2:6).

Rabbinical tradition says that there were six cakes of each sort.

2. Take Aaron and his sons—The consecration of Aaron and his sons had been ordered long before (Ex 29:1-46), but it is now described with all the details of the ceremonial, as it was gone through after the tabernacle was completed and the regulations for the various sacrifices enacted. No text from Poole on this verse. Take Aaron, and his sons with him,.... That is, order them to come, or send a message to them, that they appear at such a time at the door of the tabernacle of the congregation, where the ceremony of consecration was to be performed, and was performed, Leviticus 8:3 which is observed and recorded by Moses, to show that he had a divine warrant for what he did, and that it was not from favour and affection to his brother, and because of the relation he and his family stood in to him, that he invested him and them with the priestly office, but it was by a command from the Lord; nor did Aaron take this honour to himself, but was called of God to it, Hebrews 5:4,

and the garments; the garments for the priesthood, ordered and described, and now made, see Exodus 28:1.

and the anointing oil; which also was ordered to be made, and now was made, Exodus 30:23.

and a bullock for the sin offering, and two rams, and a basket of unleavened bread; which were all to be used at the consecration with the anointing oil Aaron was to be anointed, and also the tabernacle and the altar; and the bullock was to be a sin offering, and one of the rams a burnt offering for Aaron, and his sons, and the other ram was the ram of consecration of them; and out of the basket of unleavened bread one cake of each sort was to be taken, and waved with other things, and burnt, which finished the consecration; but with it was no oath, as in the consecration of the antitypical high priest Christ Jesus, which difference is observed by the apostle, Hebrews 7:21 see Exodus 29:1.

Take Aaron and his sons with him, and the garments, and the anointing oil, and a bullock for the sin offering, and two rams, and a basket of unleavened bread;
2. the bullock of the sin offering, and the two rams, and the basket …] As all the objects to be brought have already been prescribed in Exodus 29, they occur in this chapter with the definite article. The garments are described Exodus 28, 39. The anointing oil was made by Bezalel (Exodus 37:29) according to the prescription in Exodus 30:23-33.

of unleavened bread] unleavened cakes. The Heb. word is plural, and denotes thin biscuits. See Driver (C. B.) on Exodus 12:8. This introductory verse does not describe the contents of the basket in full, as does Exodus 29:2, but defers the mention of them till Leviticus 8:26, when the contents are used. On the other hand, it mentions the anointing oil, which in Exodus 29 first occurs in Leviticus 8:7, where the directions for its use are given.The wave-breast and heave-leg Jehovah had taken of the children of Israel, from off the sacrifices of their peace-offerings: i.e., had imposed it upon them as tribute, and had given them to Aaron and his sons, i.e., to the priests, "as a statute for ever," - in other words, as a right which they could claim of the Israelites for all ages (cf. Exodus 27:21). - With Leviticus 7:35, Leviticus 7:36, the instructions concerning the peace-offerings are brought to a close. "This (the wave-breast and heave-leg) is the share of Aaron and his sons from the firings of Jehovah in the day (i.e., which Jehovah assigned to them in the day) when He caused them to draw near to become priests to Jehovah," i.e., according to the explanation in Leviticus 7:36, "in the day of their anointing." The word משׁחה in Leviticus 7:35, like משׁחה in Numbers 18:8, signifies not "anointing," but share, portio, literally a measuring off, as in Aramaean and Arabic, from משׁח to stroke the hand over anything, to measure, or measure off.

The fulness with which every point in the sacrificial meal is laid down, helps to confirm the significance of the peace-offerings, as already implied in the name זבח sacrificial slaughtering, slain-offering, viz., as indicating that they were intended for, and culminated in a liturgical meal. By placing his hand upon the head of the animal, which had been brought to the altar of Jehovah for the purpose, the offerer signified that with this gift, which served to nourish and strengthen his own life, he gave up the substance of his life to the Lord, that he might thereby be strengthened both body and soul for a holy walk and conversation. To this end he slaughtered the victim and had the blood sprinkled by the priest against the altar, and the fat portions burned upon it, that in these altar-gifts his soul and his inner man might be grounded afresh in the gracious fellowship of the Lord. He then handed over the breast-piece by the process of waving, also the right leg, and a sacrificial cake of each kind, as a heave-offering from the whole to the Lord, who transferred these portions to the priests as His servants, that they might take part as His representatives in the sacrificial meal. In consequence of this participation of the priests, the feast, which the offerer of the sacrifice prepared for himself and his family from the rest of the flesh, became a holy covenant meal, a meal of love and joy, which represented domestic fellowship with the Lord, and thus shadowed forth, on the one hand, rejoicing before the Lord (Deuteronomy 12:12, Deuteronomy 12:18), and on the other, the blessedness of eating and drinking in the kingdom of God (Luke 13:15; Luke 22:30). Through the fact that one portion was given up to the Lord, the earthly food was sanctified as a symbol of the true spiritual food, with which the Lord satisfies and refreshes the citizens of His kingdom. This religious aspect of the sacrificial meal will explain the instructions given, viz., that not only the flesh itself, but those who took part in the meal, were all to be clean, and that whatever remained of the flesh was to be burned, on the second or third day respectively, that it might not pass into a state of decomposition. The burning took place a day earlier in the case of the praise-offering than in that of the vow and freewill-offerings, of which the offerer was allowed a longer enjoyment, because they were the products of his own spontaneity, which covered any defect that might attach to the gift itself.

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