Leviticus 8

B. The institution of the Aaronic priesthood chs. 8-10

The account of the consecration of the priests and the priesthood (chs. 8-10) follows the regulations concerning offerings. This section of Leviticus clarifies the way all approaches to God were to be mediated under the Old Covenant.

"With the laws of the sacrifices in place, the next section of Leviticus focuses on who has the right to offer sacrifices in the holy place and in what way such people were qualified to do so." [Note: Ross, p. 197.]

We have a change in literary genre here from legal to narrative material. The legal material in chapters 1-7 has prepared the reader to understand the narrative in chapters 8-10.

The consecration ceremonies involved many of the sacrifices just described. The institution of the Aaronic priesthood constituted the fulfillment of God’s commands recorded in Exodus 28-29, 40. Almost every verse in chapter 8 is a quotation or allusion to commands first given in Exodus 29. Chapter 9 contains freer summaries of the laws in Leviticus 1-7. Thus we learn that Moses adhered strictly to God’s instructions.

Until now Israel followed the custom common in the ancient Near East that the father of a family functioned as a priest for his family (Cf. Job 1:5). The Levites as a tribe now assumed this role for the families of Israel under the leadership of Aaron and his sons. The main function of the priests in Israel was to guard and protect the holiness of God.

"God’s grace and forgiveness are such that even a sinner like Aaron [who apostatized by building the golden calf] may be appointed to the highest religious office in the nation. Perhaps the closest biblical parallel to Aaron’s experience was that of Peter. In spite of his threefold denial of his Lord at Christ’s trial, he was reinstated as leader of the apostles after the resurrection." [Note: Wenham, The Book . . ., p. 132.]

"Kings . . . sometimes offered sacrifices: David, when he transferred the ark of the covenant, offered burnt and peace offerings and blessed the people (2 Samuel 6:17); and Solomon, at the dedication of the temple, did likewise (1 Kings 8:5; 1 Kings 8:62-66). But these were exceptions, as these kings were actively involved in establishing temple worship in the nation.

"On the other hand, Saul (1 Samuel 13:8-14), Adonijah (1 Kings 1:9), Uzziah (2 Chronicles 26:16-21), and Ahaz (2 Kings 16:13-14; 2 Chronicles 28:1-5) also performed the priestly ritual of offering sacrifices-but without the LORD’s approval as some of the prophetic responses indicate." [Note: Ross, p. 199.]

The three chapters in this section parallel each other in form and content as well as containing contrasts. The effect of this triptych is to present an especially impressive panorama of this great event. A triptych is a group of three pictures each of which has its own individual scene and beauty but when placed side by side reveal that each one is also part of a larger picture that all three complete.

The phrase "Moses did as the Lord commanded him" occurs 16 times in this section (Leviticus 8:4-5; Leviticus 8:9; Leviticus 8:13; Leviticus 8:17; Leviticus 8:21; Leviticus 8:29; Leviticus 8:34; Leviticus 8:36; Leviticus 9:6-7; Leviticus 9:10; Leviticus 9:21; Leviticus 10:7; Leviticus 10:13; Leviticus 10:15). It stresses Moses’ faithfulness to God (cf. Hebrews 3:1-6).

1. The consecration of the priests and the sanctuary ch. 8

God gave a double command to Moses (Leviticus 8:1-3), which Moses obeyed (Leviticus 8:4-30). Then Moses gave Aaron a command (Leviticus 8:31-35), which Aaron obeyed (Leviticus 8:36). Within the first section (Leviticus 8:1-30) there is a chiastic structure. God commanded Moses to take Aaron and his sons (Leviticus 8:2) and to assemble the congregation (Leviticus 8:3). Moses then assembled the congregation (Leviticus 8:4-5) and carried out God’s orders concerning Aaron and his sons. The second main section (Leviticus 8:31-36) acts as a transition by bridging the gap between Aaron’s ordination and its completion a week later (cf. Leviticus 9:1).