Leviticus 8:4
So Moses did as the LORD had commanded him, and the assembly gathered at the entrance to the Tent of Meeting.
So Moses did
The phrase "So Moses did" underscores the obedience of Moses to God's commands. In Hebrew, the verb used here is "ויעש" (vaya'as), which means "and he did" or "and he made." This reflects a consistent theme throughout the Pentateuch, where Moses is portrayed as a faithful servant who executes God's instructions precisely. His obedience is a model for believers, emphasizing the importance of following God's will without deviation. Moses' actions here set a precedent for leadership that is rooted in submission to divine authority.

as the LORD had commanded him
This phrase highlights the divine origin of the instructions Moses followed. The Hebrew word for "commanded" is "צוה" (tzavah), which conveys a sense of authoritative direction. The use of "LORD" (YHWH) signifies the covenantal relationship between God and Israel. It is a reminder that the instructions given to Moses were not arbitrary but were part of a divine plan for the sanctification and organization of the Israelite community. This obedience to divine command is central to the narrative of Leviticus, which focuses on holiness and the proper worship of God.

and the assembly gathered
The term "assembly" refers to the congregation of Israel, the collective body of God's chosen people. In Hebrew, the word is "העדה" (ha'edah), which can mean a gathering or congregation. This gathering at the entrance of the Tent of Meeting signifies a communal participation in the consecration of Aaron and his sons. It reflects the communal nature of worship and the importance of the community in the religious life of Israel. The assembly's presence underscores the public and communal aspect of the priestly ordination, emphasizing accountability and shared witness.

at the entrance
The "entrance" to the Tent of Meeting is a significant location, serving as the threshold between the common and the sacred. In Hebrew, the word is "פתח" (petach), meaning "opening" or "doorway." This location is symbolic of access to God's presence, as the Tent of Meeting was where God communicated with Moses. The entrance is a place of transition, where the people of Israel could approach the divine, yet it also marks a boundary that only the consecrated priests could cross. It represents the accessibility of God to His people, while also maintaining the necessary reverence and separation.

to the Tent of Meeting
The "Tent of Meeting," or "אוהל מועד" (Ohel Mo'ed) in Hebrew, was the portable sanctuary used by the Israelites during their desert wanderings. It was the central place of worship and the location where God would meet with Moses. The Tent of Meeting symbolizes God's desire to dwell among His people and to be accessible to them. It serves as a precursor to the Temple in Jerusalem and ultimately points to the incarnation of Christ, who "tabernacled" among us (John 1:14). The Tent of Meeting is a powerful symbol of God's presence, guidance, and the covenant relationship with His people.

Persons / Places / Events
1. Moses
The leader of the Israelites, chosen by God to deliver His people from Egypt and to mediate His laws. In this context, Moses is acting in obedience to God's commands regarding the consecration of Aaron and his sons.

2. The LORD
The covenant name of God, Yahweh, who is giving specific instructions for the consecration of the priests, demonstrating His holiness and the need for order in worship.

3. The Assembly
The congregation of Israel, gathered to witness the consecration of Aaron and his sons, signifying communal participation and accountability in the worship practices.

4. The Tent of Meeting
Also known as the Tabernacle, this is the sacred place where God met with Moses and where the Israelites worshiped. It symbolizes God's presence among His people.

5. Consecration Ceremony
The event where Aaron and his sons are set apart for priestly service, involving specific rituals and sacrifices as commanded by God.
Teaching Points
Obedience to God's Commands
Moses' actions demonstrate the importance of following God's instructions precisely. In our lives, we are called to obey God's Word, trusting in His wisdom and authority.

Community Involvement in Worship
The gathering of the assembly signifies the communal aspect of worship. As believers, we are encouraged to participate actively in our faith communities, supporting and holding each other accountable.

The Holiness of God
The consecration ceremony underscores God's holiness and the need for purity in approaching Him. We are reminded to approach God with reverence and to seek holiness in our own lives.

Priestly Role of Believers
While Aaron and his sons were set apart for priestly duties, all believers are called to be a "royal priesthood," serving God and others with dedication and integrity.
Bible Study Questions
1. How does Moses' obedience in Leviticus 8:4 serve as a model for our own obedience to God's commands today?

2. In what ways can we, as a community of believers, gather and support each other in our spiritual journeys, similar to the assembly at the Tent of Meeting?

3. How does the concept of consecration in Leviticus 8 relate to the New Testament teaching of believers being set apart for God's purposes?

4. What are some practical ways we can demonstrate reverence for God's holiness in our daily lives?

5. How does understanding the role of the Old Testament priesthood enhance our appreciation of Jesus' role as our High Priest, as described in the book of Hebrews?
Connections to Other Scriptures
Exodus 29
Provides detailed instructions for the consecration of priests, which Leviticus 8 is fulfilling. This connection highlights the continuity of God's commands and the importance of obedience.

Hebrews 5
Discusses the role of the high priest, connecting the Old Testament priesthood with the ultimate priesthood of Jesus Christ, emphasizing the fulfillment of the law in Christ.

1 Peter 2:9
Refers to believers as a "royal priesthood," drawing a parallel between the consecration of Aaron's line and the spiritual consecration of all believers in Christ.
Public Inauguration of Divine ServiceR.A. Redford Leviticus 8:1-5
The Baptism of Aaron and His SonsJ.A. Macdonald Leviticus 8:1-6
Priestly ConsecrationR.M. Edgar Leviticus 8:1-36
Aaron and His ConsecrationJ. A. Seiss, D. D.Leviticus 8:2-30
Clothed and Anointed for ServiceLeviticus 8:2-30
Divine Institution of MinistryBp. Babington.Leviticus 8:2-30
LessonsA. Willet, D. D.Leviticus 8:2-30
Priests Versus PriestismW. H, Jellie.Leviticus 8:2-30
Qualifications and Ministries Of. God's PriestsW. H. Jellie.Leviticus 8:2-30
The Altar and the LaverLeviticus 8:2-30
The Calling of the PriestsW. H. Jellie.Leviticus 8:2-30
The Consecration of Aaron's SonsA. Willet, D. D.Leviticus 8:2-30
The Essential Significance of the PriesthoodA. Cave, D. D.Leviticus 8:2-30
The Main Ideas Symbolised in the Vestments of the High PriestJ. M. Gibson, D. D.Leviticus 8:2-30
The Separation of Aaron and His SonsJ. M. Gibson, D. D.Leviticus 8:2-30
The Spiritual Signification of Aaron's AnointingA. Willet, D. D.Leviticus 8:2-30
A Time for PublicityW. Clarkson Leviticus 8:3-5
The Installation of AaronS.R. Aldridge Leviticus 8:4, 5
People
Aaron, Moses
Places
Teman
Topics
Assembled, Assembly, Collected, Commanded, Company, Congregation, Door, Doorway, Entrance, Gathered, Meeting, Opening, Tabernacle, Tent
Dictionary of Bible Themes
Leviticus 8:1-5

     5213   assembly

Leviticus 8:3-4

     7209   congregation

Library
The True Aaron Lev 8:7-9

John Newton—Olney Hymns

An Advance in the Exhortation.
"Having therefore, brethren, boldness to enter into the holy place by the blood of Jesus, by the way which He dedicated for us, a new and living way, through the veil, that is to say, His flesh; and having a great Priest over the house of God; let us draw near with a true heart in fulness of faith, having our hearts sprinkled from an evil conscience, and our body washed with pure water: let us hold fast the confession of our hope that it waver not; for He is faithful that promised: and let us consider
Thomas Charles Edwards—The Expositor's Bible: The Epistle to the Hebrews

Our Lord's Prayer for his People's Sanctification
In this wonderful prayer, our Lord, as our great High Priest, appears to enter upon that perpetual office of intercession which he is now exercising at the right hand of the Father. Our Lord ever seemed, in the eagerness of his love, to be anticipating his work. Before he was set apart for his life-work, by the descent of the Holy Ghost upon him, he must needs be about his Father's business; before he finally suffered at the hands of cruel men, he had a baptism to be baptized with, and he was straitened
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 32: 1886

The Copies of Things in the Heavens
'And the Lord spake unto Moses, saying, 2. On the first day of the first month shalt thou set up the tabernacle of the tent of the congregation. 3. And thou shalt put therein the ark of the testimony, and cover the ark with the vail. 4. And thou shalt bring in the table, and set in order the things that are to be set in order upon it; and thou shalt bring in the candlestick, and light the lamps thereof. 5. And thou shalt set the altar of gold for the incense before the ark of the testimony, and put
Alexander Maclaren—Expositions of Holy Scripture

Appendix ii. Philo of Alexandria and Rabbinic Theology.
(Ad. vol. i. p. 42, note 4.) In comparing the allegorical Canons of Philo with those of Jewish traditionalism, we think first of all of the seven exegetical canons which are ascribed to Hillel. These bear chiefly the character of logical deductions, and as such were largely applied in the Halakhah. These seven canons were next expanded by R. Ishmael (in the first century) into thirteen, by the analysis of one of them (the 5th) into six, and the addition of this sound exegetical rule, that where two
Alfred Edersheim—The Life and Times of Jesus the Messiah

Leviticus
The emphasis which modern criticism has very properly laid on the prophetic books and the prophetic element generally in the Old Testament, has had the effect of somewhat diverting popular attention from the priestly contributions to the literature and religion of Israel. From this neglect Leviticus has suffered most. Yet for many reasons it is worthy of close attention; it is the deliberate expression of the priestly mind of Israel at its best, and it thus forms a welcome foil to the unattractive
John Edgar McFadyen—Introduction to the Old Testament

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