And he brought the other ram, the ram of consecration: and Aaron and his sons laid their hands on the head of the ram.
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EXPOSITORY (ENGLISH BIBLE)And he brought the other ram.—That is, the second of the two rams mentioned in Leviticus 8:2.
The ram of consecration.—That is, the sacrifice of consecration. This concluding sacrifice, which in form resembles the thank offering and the peace offering, was designed to express the gratitude which Aaron and his sons felt for having been chosen to the office of priests, and their peace and fellowship with God.Leviticus 8:22. He brought the ram of consecration — This was brought for a peace-offering, Exodus 29:19; Exodus 29:31-32. The order wherein these sacrifices were brought, was most rational; for first, a sacrifice for sin was offered, (Leviticus 8:14,) as an acknowledgment of their unworthiness; then followed the whole burnt-offering, (Leviticus 8:18,) which was a sign of their devoting themselves henceforth wholly to the service of God. After this followed the sacrifice of peace-offering, (Leviticus 8:31,) which betokened their being so far in favour with God as to hold communion with him, and partake of his sacred feast. The blood of this was, in part, put on the priests, their ears, thumbs, and toes; and, in part, sprinkled on the altar, signifying that they were (so to speak) married to the altar, and must all their days attend upon it.Leviticus 8:27. The offering was in the highest sense "the sacrifice of completion or fulfilling", as being the central point of the consecrating rite. The final perfection of the creature is consecration to the Lord.Leviticus 8:23 is the same as is ordered, Exodus 29:19 and needs no further explanation; See Gill on Exodus 29:19, Exodus 29:20, Exodus 29:21, Exodus 29:22. And he brought the other ram, the ram of consecration: and Aaron and his sons laid their hands upon the head of the ram.
EXEGETICAL (ORIGINAL LANGUAGES)The ram of consecration (22–36), cp. Exodus 29:19-26The last sacrifice is that of the ram of consecration. As some portions are consumed by the offerers (Leviticus 8:31) it resembles the Peace-Offerings, but special rites are added, indicating the character and duties of the priestly office. The blood of the ram is applied to the ear, hand, and foot of Aaron and his sons. The ear attentive to the commands of God, the hand ready to do His will, the foot prepared to walk in His ways are thus signified. The blood is also thrown (as enjoined in Leviticus 3:2) against the altar round about.
In Leviticus 8:23-24 the blood is put first on Aaron and afterwards on his sons; cp. Exodus 29:20, where a separate bringing near of the sons is not enjoined.Verses 22-29. - The ram offered as a peace offering is called the ram of consecration, or literally, of filling, because one of the means by which the consecration was effected and exhibited was the filling the hands of those presented for consecration with the portion of the sacrifice destined for the altar, which they waved for a wave offering before the Lord, previous to its consumption by the fire. This portion consisted of the internal fat and tail, which was usually burnt (Leviticus 7:31), and the heave offering of the right shoulder, or hind leg, which generally went to the officiating priest (Leviticus 7:32), and one of each of the unleavened cakes. After this special ceremony of waving, peculiar to the rite of consecration, the usual wave offering (the breast) was waved by Moses and consumed by himself. Ordinarily it was for the priests in general (Leviticus 7:31). The blood was poured on the side of the altar, as was done in all peace offerings, but in addition, on the present occasion, it was put upon the tip of the right ear, and upon the thumb of the right hand, and upon the great toe of the right foot of the priests who were being consecrated, symbolizing that their senses and active powers were being devoted to God's service. The same ceremony is to be used in the restoration of the leper (see chapter Leviticus 14:14).
The first sacrifice was a sin-offering, for which a young ox was taken (Exodus 29:1), as in the case of the sin-offerings for the high priest and the whole congregation (Leviticus 4:3, Leviticus 4:14): the highest kind of sacrificial animal, which corresponded to the position to be occupied by the priests in the Israelitish kingdom of God, as the ἐκλογή of the covenant nation. Moses put some of the blood with his finger upon the horns of the altar of burnt-offering, and poured the rest at the foot of the altar. The far portions (see Leviticus 3:3-4) he burned upon the altar; but the flesh of the ox, as well as the hide and dung, he burned outside the camp. According to the general rule of the sin-offerings, whose flesh was burnt outside the camp, the blood was brought into the sanctuary itself (Leviticus 6:23); but here it was only put upon the altar of burnt-offering to make this sin-offering a consecration-sacrifice. Moses was to take the blood to "purify (יחטּא) and sanctify the altar, to expiate it." As the altar had been sanctified immediately before by the anointing with holy oil (Leviticus 8:11), the object of the cleansing or sanctification of it through the blood of the sacrifice cannot have been to purify it a second time from uncleanness, that still adhered to it, or was inherent in it; but just as the purification or expiation of the vessels or worship generally applied only to the sins of the nation, by which these vessels had been defiled (Leviticus 16:16, Leviticus 16:19), so here the purification of the altar with the blood of the sin-offering, upon which the priests had laid their hands, had reference simply to pollutions, with which the priests defiled the altar when officiating at it, through the uncleanness of their sinful nature. As the priests could not be installed in the functions of the priesthood, notwithstanding the holiness communicated to them through the anointing, without a sin-offering to awaken the consciousness in both themselves and the nation that the sinfulness which lay at the root of human nature was not removed by the anointing, but only covered in the presence of the holy God, and that sin still clung to man, and polluted all his doings and designs; so that altar, upon which they were henceforth to offer sacrifices, still required to be purified through the blood of the bullock, that had been slaughtered as a sin-offering for the expiation of their sins, to sanctify it for the service of the priests, i.e., to cover up the sins by which they would defile it when performing their service. For this sanctification the blood of the sin-offering, that had been slaughtered for them, was taken, to indicate the fellowship which was henceforth to exist between them and the altar, and to impress upon them the fact, that the blood, by which they were purified, was also to serve as the means of purifying the altar from the sins attaching to their service. Although none of the blood of this sin-offering was carried into the holy place, because only the anointed priests were to be thereby inducted into the fellowship of the altar, the flesh of the animal could only be burnt outside the camp, because the sacrifice served to purify the priesthood (see Leviticus 4:11-12). For the rest, the remarks made on Leviticus 4:4 are also applicable to the symbolical meaning of this sacrifice.
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