Leviticus 8:13

8:13 For the attire of the common priests, see Exod 28:40-41.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

(13) And Moses brought Aaron’s sons.—Having consecrated the father as high priest, Moses now invests Aaron’s four sons, Nadab, Abihu, Eleazar, and Ithamar, with the visible signs of the priestly office by robing them in the sacerdotal garments. For these articles of dress see Exo_28:40-41; Exo_29:30; Exo_40:14.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

13. Aaron’s sons are clothed with tunics, sashes, and caps. The tunics and sashes are not described; whether they were less elaborate than those of the high priest does not appear, but is probable. The caps (headtires R.V., bonnets A.V.) were of fine linen (Exo_39:28), and the Heb. word is used only of the head-gear of the ordinary priests. The description of Josephus (Ant. iii. 7. 3) is not very clear. See on Lev_8:9, and the note on Exo_28:40.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And Moses brought Aaron's sons,.... His four sons, Nadab and Abihu, Eleazar and Ithamar, to the door of the tabernacle of the congregation; he ordered and directed them to come there, or sent proper persons to fetch them, or from one part of the court, where they were, he might accompany them thither:

and put coats upon them, and girded them with girdles: which were made of fine linen, Exo 39:27 and the coats being made long to reach down to the ankles, needed girdles, especially when in service, that they might perform it more expeditiously:

and put bonnets on them; which were made of fine linen also, and differed from the mitre of the high priest only in the manner of rolling up the linen:

as the Lord commanded Moses; as all the above things were made, so they were all put on, according to the directions Moses received of the Lord, who was faithful in his house, with respect to everything he enjoined him, Heb 3:2.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Aaron’s sons - The common priests. Nothing is said here, or in Exo 29:7-9, of the anointing of the common priests, though it is expressly commanded in Exo 28:41; Exo 40:15, and is evidently implied as a fact in Lev 7:36; Lev 10:7; Num 3:3. It would seem that the anointing of the common priests consisted in some rite common to them and the high priest Exo 40:15, and this was the sprinkling mentioned in Lev 8:30. Compare further Lev 10:7 with Lev 21:12.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Linen. Aquila translates "inward." It was next to the skin. --- Mitres, caps, Exodus xxviii. 4. These were the garments of priests. Those of the Levites are not particularized. About six years before the destruction of the temple by Titus, the Levites obtained of Agrippa leave to wear the linen tunic, which was deemed a great innovation, seldom left unpunished. (Josephus, Antiquities xx. 8.)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

13. Bonnets — This word is still used by the Scotch to signify a cap for the head of a man. Hence Walter Scott sings, “And plaids and bonnets waving high.” But its general modern use is restricted to the head covering of a female. The Hebrew means hill shaped, suggesting the conical form of this linen cap. According to Josephus it was a helmet of linen, one wreath being plaited and folded over another, and a thin cap, suited to its shape, put over all to prevent its unfolding.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

The investiture of Aaron"s sons Nadab, Abihu, Eleazar, Ithamar follows the consecration of their father. They are robed, according as the Lord commanded Moses in Exo_28:40, in the white tunic, the sash, and the cap. But there is no statement here of their being anointed, although their anointing is ordered in Exo_28:41, and still more imperatively in Exo_40:15. They are spoken of as "anointed" in Lev_7:36, and as having "the anointing oil of the Lord upon them" in Lev_10:7. On the other hand, the high priest is specially designated as "the priest that is anointed". (Lev_4:3) It is probable that the personal anointing of the ordinary priests was confined to their being sprinkled with oil, as described below in verse 30; but that they were regarded as virtually anointed in Aaron"s anointing. The Levites had no special dress until they obtained permission from Herod Agrippa I. to wear the priestly robes (Joseph., "Ant.," 20:9, 6).

Vers. 13-21. The vesting of the priests and the offerings for them.

In the order of the ceremonies at the consecration of the priests, after the anointing of Aaron, we have

I THE CLOTHING OF AARON"S SONS. (Verse 13)

1. They were types of Christians.

(1) The high priest, as we have seen, was a type of Christ. So were the priests in general types also of him, viz. in everything in which they acted as representatives of the high priest.

(2) But under usual conditions they should be viewed as emblems of Christians. This is evidently taught in such references as Exo_19:6 Heb_10:9-22 1Pe_2:9 Rev_1:6 Rev_5:10.

2. Their holy garments resembled some of Aaron"s.

(1) Aaron had some by which he was distinguished from his sons, and so has Christ unique qualities. In everything pertaining to his Divinity he stands alone. He claims the deepest reverence.

(2) The coats and girdles which Moses put upon the sons of Aaron were similar to those articles bearing the same name in which Aaron was clothed. In Aaron"s case, as we have seen, they denoted purity and truth; and so do they denote these qualities in relation to his sons. (see Eph_6:14 Rev_19:8)

(3) This identity suggests that Christians have their righteousness in virtue of their association with Christ. (see Jer_23:6 Rom_3:22 1Co_1:30 Php_3:9) This is otherwise shown in the fact that the claim of the Levitical priests to those holy garments was in virtue of their being sons of Aaron. Only the "seed" of Messiah, (Isa_53:10, Isa_53:11) are clothed in the "white linen which is the righteousness of the saints.

3. Moses also "put bonnets upon them.

a. These, like the coats, were made of white linen, and so, likewise, expressed purity. They were similar to the turban of Aaron, minus the "plate of the holy crown of pure gold," and its fastenings of lacework of blue. (Exo_39:30, Exo_39:31)

b. These bonnets were "for glory and for beauty". (Exo_28:40) For "glory," i.e. , honour, viz. as they served to distinguish the priests as the ministers of God. If a messenger be despised, his message may be brought into contempt. And for "beauty," viz. as they represented the "beauty of holiness." True Christian honour is evermore the associate of holiness.

II THE OFFERINGS FOR THE PRIESTS. In respect to these we observe:

1. The priests laid their hands upon the heads of the animals (verses 14, 18).

(1) This was the sign of the confession of sin. It was also the sign of the transfer of sin, so constituting the animal (in type) vicariously a sinner or sin-bearer, liable to suffer its penalty

(2) The next thing in order, therefore, was the bleeding of the animal, in consideration of which the offerer stands justified or released from the obligation to suffer.

(3) The reference in all this to the vicarious sacrifice of Christ and our justification through faith in him cannot be mistaken.

(4) But why did Aaron, the type of Christ, act thus? Christ had no sin of his own to confess, and needed no sacrifice for himself. The answer is that Aaron, in this, acted not as a type of Christ, but for himself as a sinful man, and representatively for the people. (see Heb_5:1-3) In this Aaron is contrasted with Jesus. (see Heb_7:26-28)

2. The altar was purified with the blood (verses 15, 19).

(1) The earth, as the altar upon which the great Antitype was offered, is purified by his blood.

(a) As respects its inhabitants.

(b) As respects itself. The inheritance of man is also redeemed by Christ from the curse of sin.

(c) The full effects of this will be seen "in the regeneration" or renewed state of the earth indicated in prophecy.

(2) The altar was purified with the typical blood "to make reconciliation upon it." So is this earth for the same purpose sanctified by the blood of Jesus. There is no other planet, at least so far as we are concerned, thus sanctified. Therefore if we be not here "reconciled to God through the death of his Son," there is no hope for reconciliation hereafter or elsewhere. (see Heb_10:26, Heb_10:27)

3. The offerings were presented upon the altar.

(1) In the case of the sin offering, the fat was burnt upon the altar, while the body of the beast was burnt without the camp (verses 16, 17). Not only was Christ offered up as a sacrifice for sin generally upon this earth, but more particularly "without the gate," viz. of Jerusalem. (comp. Heb_13:11, Heb_13:12)

(2) In the case of the burnt offering, the whole ram was burnt upon the altar. This holocaust showed how absolutely God claims us, and therefore how completely we should be devoted, and, so to speak, consumed, in his worship and service. J.A.M. (Psa_69:9 Joh_2:13-17)

Vers. 13-36. The sacrifices of consecration.

Aaron and his sons. Holy week of separation. "So Aaron and his sons did all things which the Lord commanded by the hand of Moses." Moses, the mediator of the covenant, consecrated those who should afterwards fulfill the functions of the sanctuary. The order of the sacrifices was:

1. The sin offering.

2. The burnt offering.

3. The peace offering. Or

a. expiation,

b. obedience,

c. acceptance

the three great facts of the covenant life of God"s people. That all these should be included in the consecration of the priesthood betokened the entire subordination of that mere temporary mediation to the fundamental relation between God and man. The priest was between the holiness of God and the sinfulness of men in any other sense than as a servant of that covenant which came out of the free grace of God. Here there is

I THE TRUE BASIS OF RELIGION set forth. It rests on

(1) the universal necessity of man, and

(2) the universality of Divine grace.

Illustrate from history of man"s religions how this basis has been ignored. Priesthood raised above people as though holy in themselves. Favouritism in heaven the exciting motive to sacrifices. Merit in man the measure of peace.

II The typical significance of the Mosaic economy pointing to the PERFECTION OF THE DIVINE PROVISION FOE HUMAN SALVATION. All the priests, Aaron and his sons, are sinful, and require sacrifices of atonement. Their confession of imperfection was itself an appeal to God to supply the sinless priest, the perfect service, the everlasting mediation. Jesus Christ the High Priest.

1. His official perfection, arising out of his personal dignity as Son of God, and yet able to sympathize with those for whom he intercedes as Son of man. Spotless purity and perfect obedience could alone satisfy the requirements of a perfect Law.

2. Our faith in Christ sees in him not only a priestly Person, but a Sacrifice actually offered. The true sacrificial work of Christ was not merely his humiliation in living a human life, but his death on the cross, which was supremely the offering up of his blood, his life, as a true substitution for man. The death of the victim was a necessary part of the ceremony. Thus our High Priest must enter the holiest with blood, and no blood but his own could represent the whole humanity of man offered up-no sufferings but his could express perfect fulfillment of the Father"s will.

3. The priesthood of Christ secures our acceptance, and makes our religious life liberty, not bondage. R.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

ויחבש — This is a term meaning binding.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.