Leviticus 8:22

Lev_8:22-23

Moses took of the blood.

Consecration by blood

1. There is, first, the selection of the victim. Behold My servant whom I have chosen, is Gods message to us concerning Him; and again, He says, I have exalted one chosen out of the people; and, in the New Testament, He is called the Christ, the chosen of God (Luk_23:35)

. The Great Sacrifice, the propitiation for our sins, the lamb for the burnt-offering, is entirely of Gods selection. And in this of itself we have the blessed assurance of its suitableness and perfection.

2. There is the transfer of the sinners sin to this selected victim. Though in one sense this is done by God, through that same eternal purpose by which the victim was selected, yet in another sense, and as a thing brought about, or becoming a fact, in time, it is the sinner that does this when he accepts the sacrifice, and, putting his hand upon it, confesses his sin over it

3. There is the death of the victim. Without that shedding of blood, which is the means of death, and the evidence of its having taken place, is no remission.

4. There is the transfer of this death to the sinner by putting the blood upon him. The sinners death is first of all transferred to the Surety, who dies as the sinners substitute. Then the Suretys death is transferred back again to the sinner, and placed to his account as if it had been his own. In confession we transfer our death to the Surety. In believing we transfer His death to ourselves, so that, in the sight of God, it comes to be reckoned truly ours. This transference of the Suretys death to us is that which is set before us by the putting the blood upon us. For blood means death--or life taken away; and the putting of blood upon us is the intimation the death has passed upon us--and that death, none other than the death of the Surety. Put yourself in the position which God asks thee to do; that is, believe the Fathers testimony to the death of His Son. The moment that then believest, the blood is sprinkled, the death is transferred, thou art counted as one who hast died, and so paid the penalty--and thou art forgiven, accepted, clean!

5. There is the sinners new life thus received through death. Made partakers of Christs resurrection and Christs life, they go forth to do His will, in the strength of His risen life. It is as resurrection-men that they serve Him, and who are drawing from that resurrection-fountain daily treasures of life, wherewith to labour for Him who died for them and who rose again. If ye then be risen with Christ, seek those things that are above, and make use of your risen life for duty, for temptation, for battle, for trial, for suffering. It will be sufficient for every time of need.

6. There is the entire consecration of the whole man to God, in consequence of His having thus died and risen. That which proclaimed them dead, in consequence of the applied death of the sacrifice, sets them apart for holy purposes in Gods house. Thus it is that the death and resurrection of our true ram of consecration, our better sacrifice, operate upon us. They sanctify us, as the apostles expression is, in the Epistle to the Hebrews: Jesus also, that He might sanctify the people with His own blood, suffered without the gate. The whole man, from head to feet, becomes a sacred thing, dedicated to the service of the living God. (H. Bonar, D. D.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Lev 8:22. He brought the ram of consecration — This was brought for a peace-offering, Exo 29:19; Exo 29:31-32. The order wherein these sacrifices were brought, was most rational; for first, a sacrifice for sin was offered, (Lev 8:14,) as an acknowledgment of their unworthiness; then followed the whole burnt-offering, (Lev 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, (Lev 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.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

8:22 ram of ordination: See Exod 29:19-34.

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

brought the other ram,--&c. After the sin offering and burnt offering had been presented on their behalf, this was their peace offering, by which they declared the pleasure which they felt in entering upon the service of God and being brought into close communion with Him as the ministers of His sanctuary, together with their confident reliance on His grace to help them in all their sacred duties.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

(22) And he brought the other ram.—That is, the second of the two rams mentioned in Lev_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.

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

(iii) The ram of consecration (22–36), cp. Exo_29:19-26

The last sacrifice is that of the ram of consecration. As some portions are consumed by the offerers (Lev_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 Lev_3:2) against the altar round about.

In Lev_8:23-24 the blood is put first on Aaron and afterwards on his sons; cp. Exo_29:20, where a separate bringing near of the sons is not enjoined.

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 he brought the other ram, the ram of consecration,.... Or "filling" (b), or "fulnesses"; because, as Jarchi says, these filled and perfected the priests in their priesthood; this was the finishing and consummation of their consecration: what is said in this and the three following verses Lev 8:23 is the same as is ordered, Exo 29:19 and needs no further explanation; See Gill on Exo 29:19, Exo 29:20, Exo 29:21, Exo 29:22.

(b) "plenitudinum", Montanus; "impletionum, vel potius completionum", Drusius; Heb. "impletionum", Piscator.

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

22. Consecration — This literally signifies filling; as meeting all requirements. Lev_8:27-28; Num_3:3, note.

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

Vers. 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, (Lev_7:31) and the heave offering of the right shoulder, or hind leg, which generally went to the officiating priest, (Lev_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. (Lev_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 Lev_14:14)

Vers. 22-36. The ram of consecration.

This and the ceremonies connected form the principal subject of the verses now recited. We notice

I THAT IT WAS A PEACE OFFERING.

1. The first ram was a burnt offering.

(1) It was wholly consumed upon the altar. It was regarded wholly as the "food of God". (chapter 3:11 21:6 Eze_44:7 Mal_1:7, Mal_1:12)

(2) In this sacrifice God is contemplated as a righteous Judge, whose justice claims everything we are and have, and who, until that justice is satisfied, can have no fellowship with man.

2. Burnt offerings were usually accompanied by peace offerings.

(1) Of these a portion was eaten by the worshipper. This was the expression of peace, reconciliation, fellowship. Constantly associated with the holocaust, the opportunity of ceremonially feasting with God was never wanting. In the peace offering faith discerns the sacrifice of Christ to have so completely met the claims of infinite justice, that we are now accepted into favour.

(2) As in the other sacrifices, the hands of Aaron and his sons were laid upon it to confess their sinfulness, their need of a Saviour, and their faith in the Redeemer of promise. It was slain accordingly, to foreshadow the death of Messiah. The fat and gall were burnt, to show how our evil passions, the old man, must be crucified with him, that the body of sin may be destroyed.

II THAT ITS BLOOD WAS USED IN A REMARKABLE WAY.

1. It was sprinkled upon Aaron.

(1) Upon his person.

(a) On the tip of his right ear, to express obedience. (Exo_21:6) And our Lord"s obedience was unto death. (Php_2:8)

(b) On the thumb of the right hand, to express the service of doing. Christ fulfilled all righteousness, and finished the work that was given him to do. (Joh_4:34 Joh_5:17 Joh_9:4 Joh_17:4 Heb_10:5-7)

(c) On the great toe of the right foot, to express the ways. All the ways of Jesus were infinitely pleasing to God. (Psa_1:6 Psa_18:20, 21 Act_10:38)

(d) The comprehensive teaching here is the complete consecration of all faculties and energies. (see 1Pe_1:15)

(2) Upon his garments. In this baptism oil also was used (verse 30). While in detail these garments represented moral qualities, collectively taken they expressed office. Hence from the earliest times a person introduced into office is said to be invested in it, from in, used intensitively, and vestio, I clothe. The office of the high priest was to minister in the very presence of God. (see Heb_8:1, Heb_8:2)

(3) Jesus, who was washed with water at the Jordan, and anointed with oil on the mount of transfiguration, received the final baptism of his consecration, that of his own blood, in Gethsemane and Calvary. As the voice of God accredited him in each of the earlier baptisms, so it accredited him again as he was about to enter into this. (comp. Mat_3:17 Mat_17:5 Joh_12:27-33)

2. It was sprinkled upon Aaron"s sons.

(1) Upon their persons (verse 24). The sons of Aaron were here treated in like manner as Aaron was, to show how in all these things Christians are called to be like Christ. (see Mat_20:22, Mat_20:23) This remark will be especially applicable to ministers, who should be "examples to the flock". (see Isa_66:21 1Co_9:13)

(2) Upon their garments (verse 30). The office of the priesthood was to minister in the presence of God in his tabernacle. So the spiritual priesthood have access to God in heaven. We must be anointed with the unction of the Holy One, and sprinkled with the blood of Christ, that we may enter into that most holy place. (Heb_10:19-22 1Jn_2:20, 1Jn_2:27)

III THAT IT FILLED THE HANDS OF AARON AND HIS SONS.

1. It was treated as a wave offering.

(1) The breast had the fat laid upon it. A bread offering also was laid upon it. The whole was then waved before the Lord. The shoulder also was heaved. (see Exo_29:27) Thus God was praised as the Creator and Dispenser of every good and perfect gift.

(2) Moses acted as priest in all this ceremony. He put these things upon the hands of Aaron and his sons, and waved and heaved them. From this action the ram of consecration took its name ( lm lya, eil milluim), the ram of filling up. Thus the essence of the consecration was the filling the hand with the oblation, or conferring the right to offer sacrifices to God. (see Eze_43:26, margin)

(3) The wave breast then came to the lot of Moses, and Aaron and his sons appear to have shared it with him as the feast upon the sacred food (see verse 31).

2. The ceremonies of the consecration lasted seven days.

(1) Seven is the numeral of perfection, so at the close of the seven days this was a perfect consecration, intimating that all the powers of the consecrated ones should be wholly given to God.

(2) They "kept the charge of the Lord," during these seven days, "at the door of the tabernacle." They were not as yet qualified to enter the holy place, and they must not leave the court of the priests on pain of death. (see 1Ki_19:19-21 Mat_8:21, 22 Luk_9:61, Luk_9:62)

(3) "Aaron and his sons did all things which the Lord commanded by the hand of Moses." Had Jesus failed in any point, his consecration would be imperfect; he could not have become our Saviour. J.A.M.

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

the ram of consecration

The word "consecration" is an abstract noun. AT: "the ram for setting Aaron and his sons apart for service to God" (See: Abstract Nouns)

laid their hands on the head

This is a symbolic action that identifies Aaron and his sons with the animal they are offering. In this way the they are offering themselves to Yahweh through the animal. See how you translated this in Leviticus 1:4. (See: Symbolic Action)

Moses took some of its blood

It is implied that Moses caught the blood in a bowl as the blood drained out from the animal. The full meaning of this statement can be made explicit. (See: Assumed Knowledge and Implicit Information)

translationWords

Moses

ewe

consecrate

Aaron

son

blood

right hand

altar

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

איל המלאים — This means the same as איל השלמים, for the word מלואים is synonymous with the word שלמים; this term is used to describe the ram because by means of it they set the priest fully (ממלאין) and completely (משלימין) in their priestly office (cf. Sifra, Tzav, Mechilta d'Miluim 1 20).

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.

AND HE PRESENTED THE OTHER RAM, THE RAM OF ‘HAMILU’IM’ (CONSECRATION). I have already explained that the meaning of “consecration” is that the priests should be fully empowered to perform the Divine Service, and that this term is applied to both the altar itself and to those who perform the Service. Thus all these offerings [the bullock of the sin-offering, the ram of the burnt-offering, etc.,] were brought for the purpose of consecrating the priests, as it is written, And this is the thing that thou shalt do unto them to hallow them, to minister unto Me in the priest’s office: take one young bullock and two rams without blemish., 29:1. The second ram, however, is here called specifically the ram of consecration, because it was the last of these offerings, and it was after it that their consecration was completed and they ministered before Him, blessed be He, for all these offerings were indispensable in the matter.It is possible that the [purpose of the] sin-offering was to effect atonement for the altar and to sanctify it, for it is so written; and that the burnt-offering was to expiate for the priests, like the atonement effected by all freewill burnt-offerings, and the second ram which was the peace-offering, was a thanksgiving to G-d for having given them in His house and within His walls a monument and a memorial. Thus it was only the peace-offering which was brought for the purpose of consecration, and therefore it alone is here called “the ram of milu’im” (consecration). It is called milu’im [in the plural, although the offering for that purpose was, according to this interpretation, only one], because the fats and the thigh as well as the heave-offering of the bread were all burnt.

Ramban (Nachmanides) on the Tanakh — English translation: “Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976” (CC BY 4.0). Text via Sefaria.