Leviticus 8:6
And Moses brought Aaron and his sons, and washed them with water.
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(6) And washed them with water.—As the first initiatory rite of the consecration, Moses caused Aaron and his sons to bathe (see Leviticus 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 Genesis 19:2; Genesis 24:32, Exodus 30:19; Exodus 30:21, Deuteronomy 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.”

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.Washed them with water - Moses caused them to bathe entirely (compare Leviticus 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 2 Corinthians 7:1, but especially of those who had to draw near to God to make reconciliation for the sins of the people Hebrews 7:26; Matthew 3:15. 6. 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. No text from Poole on this verse. 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, Revelation 1:5.

And Moses brought Aaron and his sons, and washed them with water.
6. (a) washing; cp. Exodus 29:4.Verse 6. - 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 (Exodus 28:42), was washed. The symbolical significance is clear. Cleansing from sin precedes clothing in righteousness and spiritual unction. With Leviticus 7:37 and Leviticus 7:38 the whole of the sacrificial law (ch. 1-7) is brought to a close. Among the sacrifices appointed, the fill-offering (המּלּוּאים) is also mentioned here; though it is not first instituted in these chapters, but in Exodus 29:19-20 (Exodus 29:22, Exodus 29:26, Exodus 29:27, Exodus 29:31). The name may be explained from the phrase to "fill the hand," which is not used in the sense of installing a man, or giving him authority, like בּיד נתן "commit into his hand" in Isaiah 22:21 (Knobel), but was applied primarily to the ceremony of consecrating the priests, as described in Leviticus 8:25., and was restricted to the idea of investiture with the priesthood (cf. Leviticus 8:33; Leviticus 16:32; Exodus 28:41; Exodus 29:9, Exodus 29:29, Exodus 29:33, Exodus 29:35; Numbers 3:3; Judges 17:5, Judges 17:12). This gave rise to the expression "to fill the hand for Jehovah," i.e., to provide something to offer to Jehovah (1 Chronicles 29:5; 2 Chronicles 29:31, cf. Exodus 32:29). Hence מלּוּאים denotes the filling of the hand with sacrificial gifts to be offered to Jehovah, and as used primarily of the particular sacrifice through which the priests were symbolically invested at their consecration with the gifts they were to offer, and were empowered, by virtue of this investiture, to officiate at the sacrifices; and secondly, in a less restricted sense, of priestly consecration generally (Leviticus 8:33, "the days of your consecration"). The allusion to the place in Leviticus 7:38, viz., "in the wilderness of Sinai," points on the one hand back to Exodus 19:1, and on the other hand forward to Numbers 26:63-64, and Numbers 36:13, "in the plains of Moab" (cf. Numbers 1:1, Numbers 1:19, etc.).

The sacrificial law, therefore, with the five species of sacrifices which it enjoins, embraces every aspect in which Israel was to manifest its true relation to the Lord its God. Whilst the sanctification of the whole man in self-surrender to the Lord was shadowed forth in the burnt-offerings, the fruits of this sanctification in the meat-offerings, and the blessedness of the possession and enjoyment of saving grace in the peace-offerings, the expiatory sacrifices furnished the means of removing the barrier which sins and trespasses had set up between the sinner and the holy God, and procured the forgiveness of sin and guilt, so that the sinner could attain once more to the unrestricted enjoyment of the covenant grace. For, provided only that the people of God drew near to their God with sacrificial gifts, in obedience to His commandments and in firm reliance upon His word, which had connected the forgiveness of sin, strength for sanctification, and the peace of fellowship with Him, with these manifestations of their piety, the offerers would receive in truth the blessings promised them by the Lord. Nevertheless these sacrifices could not make those who drew near to God with them and in them "perfect as pertaining to the conscience" (Hebrews 9:9; Hebrews 10:1), because the blood of bulls and of goats could not possibly take away sin (Hebrews 10:4). The forgiveness of sin which the atoning sacrifices procured, was only a πάρεσις of past sins through the forbearance of God (Romans 3:25-26), in anticipation of the true sacrifice of Christ, of which the animal sacrifices were only a type, and by which the justice of God is satisfied, and the way opened fore the full forgiveness of sin and complete reconciliation with God. So also the sanctification and fellowship set forth by the burnt-offerings and peace-offerings, were simply a sanctification of the fellowship already established by the covenant of the law between Israel and its covenant God, which pointed forward to the true sanctification and blessedness that grow out of the righteousness of faith, and expand through the operation of the Holy Spirit into the true righteousness and blessedness of the divine peace of reconciliation. The effect of the sacrifices was in harmony with the nature of the old covenant. The fellowship with God, established by this covenant, was simply a faint copy of that true and living fellowship with God, which consists in God's dwelling in our hearts through His Spirit, transforming our spirit, soul, and body more and more into His own image and His divine nature, and making us partakers of the glory and blessedness of His divine life. However intimately the infinite and holy God connected Himself with His people in the earthly sanctuary of the tabernacle and the altar of burnt-offering, yet so long as this sanctuary stood, the God who was enthroned in the most holy place was separated by the veil from His people, who could only appear before Him in the fore-court, as a proof that the sin which separates unholy man from the holy God had not yet been taken out of the way. Just as the old covenant generally was not intended to secure redemption from sin, but the law was designed to produce the knowledge of sin; so the desire for reconciliation with God was not to be truly satisfied by its sacrificial ordinances, but a desire was to be awakened for that true sacrifice which cleanses from all sins, and the way to be prepared for the appearing of the Son of God, who would exalt the shadows of the Mosaic sacrifices into a substantial reality by giving up His own life as a propitiation for the sins of the whole world, and thus through the one offering of His own holy body would perfect all the manifold sacrifices of the Old Testament economy.

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