Peter Pett's Commentary on the Bible
Leviticus 8:30-36
The Anointing And Sanctifying Of Aaron And His Sons (Leviticus 8:30).
‘And Moses took of the anointing oil, and of the blood which was on the altar, and sprinkled it on Aaron, on his garments, and on his sons, and on his sons' garments with him, and sanctified Aaron, his garments, and his sons, and his sons' garments with him.'
Compare Exodus 29:21 where the blood is mentioned first. They are of equal value. Aaron having been anointed, and the various offerings having been made, Moses now took the anointing oil, together with some blood from off the altar, and sprinkled it (nazah, as in Leviticus 8:11) on Aaron, and on his clothing, and on his sons, and on their clothing thereby ‘sanctifying' (‘making holy and separate to God' as the Sanctuary had been made holy and separate to God) both them and their clothing, as was necessary if they were to continually enter the Holy Place.
This anointing and sprinkling of blood would seem to be intended to make Aaron and his sons one with the Holy Place and the holy things, including the altar and laver (Leviticus 8:11 - also nazah). They now participated in their dedication and were made a part with them of the things of the Sanctuary. Like the Sanctuary they were now Yahweh's own. We can understand something of the awe with which the priesthood was regarded when we recognise that they, as it were, bore something of the holiness of the Sanctuary with them wherever they went. They ‘carried the Sanctuary with them'. But it placed on them a great responsibility.
We note the constant introduction of the blood. Whereas the oil alone was sprinkled on the furniture, when sprinkled on Aaron and his sons it had to be conjoined with sacrificial blood. Whatever Aaron and his sons were to be they were first of all sinners. The blood must be introduced at every point. There must always be atonement. Only then could they be accepted for other things.
There may also be a connection in this sprinkling (nazah) with the sprinkling (zaraq) of the blood on the people at the making of the original covenant (Exodus 24:8), so that this may be seen as giving them their unique position as covenant upholders, while others have connected it with the blood applied (nathan) to the doorposts at the Exodus (Exodus 12:7), a sign of their security from all evil under the protection of God. But both use different verbs. Nazah is rather used later for the sprinkling of purification of those with skin diseases. Compare also Leviticus 4:6. It has to do with purification (although it can also simply mean ‘splashed' (Leviticus 6:27)).
It should be a thing of great wonder to us that we too have been sanctified by the blood of Jesus Christ (Hebrews 10:10; Hebrews 13:12) and by the anointing of the Holy Spirit (1 John 2:20; 1 John 2:27; 1 John 2 Corinthians 1:27) so that as we walk on earth we may carry around something of the sanctity of Heaven. We have thereby been made citizens of Heaven (Philippians 3:20), and in Him belong to Heaven (Ephesians 2:6; Colossians 3:1; 1 John 5:19 compare 1 John 4:4), and we should therefore carry Heaven with us wherever we go. Our responsibility too is great lest our behaviour be a denial of the very sanctity of Heaven.
‘And Moses said to Aaron and to his sons, “Boil the flesh at the door of the tent of meeting: and there eat it and the bread that is in the basket of consecration, as I commanded, saying, Aaron and his sons shall eat it. And what remains of the flesh and of the bread shall you burn with fire. And you shall not go out from the door of the tent of meeting seven days, until the days of your consecration be fulfilled, for he shall consecrate you seven days.” '
Aaron and his sons were now commanded to remain at the door of the tent of meeting for seven days. That is, they were not to leave the precincts of the Sanctuary. There they were to boil the flesh of the ram of consecration and eat of it in the presence of Yahweh, and also of the bread in the basket of consecration. After which all that remained uneaten must be burned with fire. They were holy to God, and may eat of God's provision. And they must not leave the Sanctuary precinct for seven days. It was the period of their consecration.
We can compare this eating before God with the incident on Mount Sinai where Moses, Aaron and his sons, and the elders of Israel ate in the presence of God (Exodus 24:9). That was preparatory to the giving of the Law. Now that the Law is being carried into action the same opportunity is given to Aaron and his sons. This eating before God would confirm to the people the unique status that the priests now enjoyed.
This waiting for seven days in the presence of God was an indication and reminder that with all the ceremonies that they had been through their final sanctification came from God. It was by waiting as it were in His presence for a period of divine perfection that their cleansing and ‘holiness' would be made complete. Moses could conduct the initiating ceremonies, but only God could sanctify as they waited in His presence. There was nothing automatic about it. It was His work, as at creation. It was as though a new creation was taking place. Every seven day period was a reminder of the fact that God was the God of creation.
And during this seven days the consecration ceremony would be to some extent repeated (Exodus 29:35). Certainly the sin offering would be offered daily (Exodus 29:36). And if they were to continue feasting before Yahweh a daily peace sacrifice would be required, paralleling the ram of consecration. It may be this latter that is in mind in Exodus 29:35. But the details are not given. The final result would be that the altar would become most holy so that whoever touched it became holy (Exodus 29:37). It would not be directly approachable or usable by the ordinary Israelite. They would have to come through the priest. So was ‘sanctified' what would in future be man's means of access to God for atonement and purification, and those through whom that way would be open. The solemnity of the ceremony emphasised the solemnity of the result.
How much more solemn then was that offering by which an altar was provided for us on which died the Saviour of the world, so that through Him we might have continual atonement and access into the presence of God (Hebrews 13:10). And we too, once we are converted and become His through the sacrifice of the cross, should set aside special times that we might through His word and through prayer become more full sanctified as we wait in His presence. First we need to be weaned from the atmosphere of the world, and then we need to be weaned from ourselves and our own selfish living. As they did, we too must recognise that we carry a solemn responsibility towards those who are outside the Sanctuary. It will not lightly be fulfilled.
‘As has been done this day, so Yahweh has commanded to do, to make atonement for you.'
Indeed all that had been done and would be done that day had been in order to make atonement for them so that they might become His priests, to make them ‘at one' with God. The making of them holy could not be accomplished in a moment, or even in a swift ceremony. It was necessary that they recognise the barrier that sin made between man and God. And once atonement was made the remainder of their sanctification would lay in the hands of God. And it was all at the command of Yahweh. We should in fact pause to consider just how much it was so. God said it and it was done (Leviticus 8:4; Leviticus 8:9; Leviticus 8:13; Leviticus 8:17; Leviticus 8:21; Leviticus 8:29). All this was done in accordance with God's direct command to Moses.
‘And at the door of the tent of meeting shall you abide day and night seven days, and keep the charge of Yahweh, that you die not: for so I am commanded.'
So, the initial solemn celebration now being over as far as men were concerned, they could return to their homes, but Aaron and his sons were commanded to remain within the Sanctuary precincts for seven days. They were to be there for a taking part in further ritual ceremonies. including the atoning for and sanctifying of the altar each day. They were charged by Yahweh to remain there, and to keep His charge, lest they die. They were no longer free agents. If they did not do as He said they would die (which in those days was the natural end for anyone who refused to obey his overlord). They had voluntarily put themselves under His aegis, and now they must obey totally. It is a solemn thing to become a servant of the living God, and that is what they had done.
‘And Aaron and his sons did all the things which Yahweh commanded by Moses.'
And at this juncture Aaron and his sons obeyed God. They did all that God had commanded. If only they had continued in such obedience what blessing would have been theirs.