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Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Leviticus 8:14–30.
The covenant of priesthood must be made by sacrifice, as well as other covenants, Psa 50:5. And thus Christ was consecrated by the sacrifice of himself, once for all. Sacrifices of each kind must be offered for the priests, that they might with the more tenderness and concern offer the gifts and sacrifices of the people, with compassion on the ignorant, and on those that were out of the way, not insulting over those for whom sacrifices were offered, remembering that they themselves had had sacrifices offered for them, being compassed with infirmity. 1. A bullock, the largest sacrifice, was offered for a sin-offering (Lev 8:14), that hereby atonement might be made, and they might not bring any of the guilt of the sins of their former state into the new character they were now to put on. When Isaiah was sent to be a prophet, he was told to his comfort, Thy iniquity is taken away, Isa 6:7. Ministers, that are to declare the remission of sins to others, should give diligence to get it made sure to themselves in the first place that their own sins are pardoned. Those to whom is committed the ministry of reconciliation must first be reconciled to God themselves, that they may deal for the souls of others as for their own. 2. A ram was offered for a burnt-offering, Lev 8:18-21. By this they gave to God the glory of this great honour which was now put upon them, and returned him praise for it, as Paul thanked Christ Jesus for putting him into the ministry, Ti1 1:12. They also signified the devoting of themselves and all their services to the honour of God. 3. Another ram, called the ram of consecration, was offered for a peace-offering, Lev 8:22, etc. The blood of it was part put on the priests, on their ears, thumbs, and toes, and part sprinkled upon the altar; and thus he did (as it were) marry them to the altar, upon which they must all their days give attendance. All the ceremonies about this offering, as those before, were appointed by the express command of God; and, if we compare this chapter with Ex. 29, we shall find that the performance of the solemnity exactly agrees with the precept there, and in nothing varies. Here, therefore, as in the account we had of the tabernacle and its vessels, it is again and again repeated, As the Lord commanded Moses. And thus Christ, when he sanctified himself with his own blood, had an eye to his Father's will in it. As the Father gave me commandment so I do, Joh 14:31; Joh 10:18; Joh 6:38.
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Summary
Leviticus 8:15 describes a crucial step in the consecration of the Tabernacle's altar, occurring during the seven-day ordination ceremony for Aaron and his sons as priests. Moses, acting under divine instruction, meticulously applies the blood of the purification offering to the altar's horns and base. This sacred act was indispensable for ritually cleansing and setting apart the altar, thereby preparing it to serve as the divinely appointed locus for atonement and reconciliation between God and His people, enabling the Tabernacle to function as the dwelling place of a holy God among an imperfect people.
Context
Literary Context
Leviticus 8 initiates the detailed account of Aaron and his sons' ordination as priests, a meticulously prescribed seven-day ritual commanded by God through Moses. Prior to verse 15, Moses has already assembled the congregation at the entrance of the Tent of Meeting, washed and clothed Aaron and his sons, and anointed the Tabernacle and its furnishings, including the altar itself, with oil, as detailed in Leviticus 8:10-11. Immediately preceding this verse, Leviticus 8:14 specifies that a bull was brought as a purification offering (often translated "sin offering") for the altar. Thus, verse 15 describes the crucial application of the blood from this specific sacrifice, a necessary step before the altar could be used for the subsequent burnt offerings and peace offerings that would follow in the ordination process and beyond. This sequence underscores the foundational importance of purification and sanctification before holy service can commence.
Historical & Cultural Context
The ordination ceremony described in Leviticus 8 was a foundational event for the nascent Israelite nation, establishing the divinely appointed priesthood and the sacrificial system that would mediate their relationship with God. In the ancient Near East, rituals involving blood were common, but Israel's practices were distinct in their monotheistic focus and ethical underpinnings, emphasizing the unique holiness of Yahweh. The meticulous instructions for the Tabernacle's construction (Exodus 25-31) and the priestly ordination (Exodus 29) highlight God's demand for holiness and order in worship. The purification of the altar was not merely a symbolic gesture; it was understood as a real cleansing from any potential defilement, making it fit for the presence of a holy God. This reflected the pervasive ancient understanding that sacred spaces and objects needed to be ritually prepared to facilitate interaction between the human and divine realms, a concept amplified in Israel by the absolute holiness of Yahweh. The act of "making reconciliation" (Hebrew: kâphar) was central to Israelite worship, signifying the restoration of a right relationship with God through prescribed means.
Key Themes
This verse contributes significantly to several major theological and narrative themes within Leviticus and the broader Pentateuch. The theme of Holiness is paramount, as the meticulous ritual underscores God's absolute purity and His demand for holiness in all that pertains to Him, especially sacred spaces and those who serve Him. The concept of Purification and Cleansing is central, demonstrating that defilement, whether moral or ritual, must be dealt with through divinely prescribed means, particularly the shedding and application of blood. This leads directly to the theme of Atonement and Reconciliation, where the blood applied to the altar "covers" or "purges" it, enabling it to become the place where humanity's broken relationship with God can be restored. Furthermore, the verse highlights Divine Order and Authority, as Moses precisely executes God's commands, emphasizing that worship and service must be conducted according to God's revealed will, as seen in the detailed instructions throughout Leviticus.
Exposition and Analysis
Key Word Analysis
From the root dâmam (to be silent, to cease); blood, primarily as that which, when shed, causes death. It represents life itself, as stated in Leviticus 17:11. In the context of sacrifice, blood is the divinely appointed means for atonement and purification, symbolizing the taking of a life to cover sin or defilement. Its application here signifies the transfer of cleansing and life-giving power to the altar.
A primitive root meaning "to miss" or "to sin," but in its causative (Piel) form, as used here, it means "to de-sin," "to cleanse," or "to purify." In the context of the altar, it indicates the removal of ritual impurity or defilement, making it ceremonially clean and fit for sacred use. It's not about moral sin of the altar itself, but about cleansing it from any potential contamination that would render it unsuitable for divine service.
A primitive root meaning "to be clean ( ceremonially or morally)," and causatively, "to make, pronounce or observe as clean." This verb signifies "to make holy," "to set apart," or "to consecrate." While "purified" deals with the removal of defilement, "sanctified" speaks to the positive act of dedicating something exclusively for God's purposes. The altar, once purified, was then set apart as sacred ground, consecrated for its unique role in mediating atonement.
Verse Breakdown
"And he slew [it];"
This refers to Moses, acting as the officiant, slaughtering the bull designated as the purification offering, as commanded in Leviticus 8:14. The act of slaying signifies the taking of a life, the shedding of blood, which is central to the concept of atonement in the Old Covenant. The sacrificial death is the prerequisite for the application of atoning blood.
"and Moses took the blood, and put [it] upon the horns of the altar round about with his finger,"
Following the slaying, Moses carefully collects the blood. The application of blood to the "horns" of the altar is highly significant. The horns, symbolic of strength and power, were the most sacred part of the altar, representing its efficacy and authority in mediating with God. Applying blood to them signified the consecration of the altar's very power and purpose. The use of "his finger" emphasizes the precise, ritualistic nature of the act, performed by Moses as God's designated agent, highlighting the meticulous adherence to divine instructions.
"and purified the altar,"
This clause states the immediate effect of applying the blood to the horns. The blood, as the life-giving element, was understood to cleanse the altar from any ritual impurity, making it ceremonially clean and fit for its sacred function. This purification was not about moral defilement but about preparing the physical object for holy use, rendering it acceptable for divine interaction.
"and poured the blood at the bottom of the altar,"
After applying blood to the horns, the remaining blood was poured out at the base or foundation of the altar. This act further consecrated the entire structure, grounding its purification and sanctification. It also symbolically returned the life-blood to the earth, acknowledging that life belongs to God and is given back to Him in the sacrificial act. This complete use of the blood underscored the thoroughness of the purification, ensuring the entire altar was consecrated.
"and sanctified it, to make reconciliation upon it."
This final clause states the ultimate purpose of the entire blood application ritual. "Sanctified" means to set apart as holy, dedicating the altar exclusively for God's service. The phrase "to make reconciliation upon it" (Hebrew: lĕkappēr ʿālāyw) indicates that the altar, now purified and sanctified, was established as the place where atonement could be made for the sins of the people. The blood ritual on the altar was the foundational act that enabled it to serve as the site for covering sin and restoring the relationship between God and Israel, making it a functional instrument for divine-human interaction.
Literary Devices
Leviticus 8:15 employs several key literary devices that amplify its theological significance. Ritualistic Language is paramount, as the verse meticulously details a precise sequence of actions ("slew," "took," "put," "purified," "poured," "sanctified"). This precise, prescriptive language emphasizes the divine origin and non-negotiable nature of the ceremony, underscoring the importance of obedience in worship. Symbolism is deeply embedded, with the "blood" representing life and atonement (Leviticus 17:11), and the "horns of the altar" signifying strength, power, and the most sacred point of contact for divine mediation. The act of "purifying" and "sanctifying" through blood application is a powerful symbolic representation of cleansing and setting apart for holy use. Furthermore, the verse functions as a form of Metonymy, where the part (the blood applied to the altar) stands for the whole process of atonement and reconciliation. The actions described are not merely physical but carry profound spiritual weight, establishing the altar as the central nexus for Israel's relationship with a holy God.
Theological and Thematic Connections
Leviticus 8:15 profoundly articulates the foundational principles of purification, sanctification, and atonement essential for approaching a holy God. The meticulous application of blood to the altar underscores the Old Covenant truth that defilement must be purged and sacred spaces consecrated before divine encounter and reconciliation can occur. This ritual act established the altar as the consecrated instrument through which God would accept sacrifices for the "covering" of sin, thereby enabling His presence to dwell among His people. It highlights God's absolute holiness, humanity's inherent need for cleansing, and the divinely ordained means by which a broken relationship could be restored. The verse serves as a powerful reminder that access to God is always on His terms, requiring a sacrificial and purifying work.
Reflection and Application
Leviticus 8:15, though describing an ancient ritual, speaks timeless truths about the nature of God and the path to relationship with Him. It reminds us that God is utterly holy, and any approach to Him, whether in worship or service, requires a prior act of purification and consecration. For the Israelites, this was achieved through the prescribed blood rituals; for us today, it points directly to the perfect and once-for-all sacrifice of Jesus Christ. We are called not to perform animal sacrifices, but to live lives that reflect the holiness we have received through Christ's blood, recognizing that we have been purified and set apart for God's purposes. This verse challenges us to consider the seriousness of sin and the profound cost of reconciliation, fostering a deeper appreciation for the grace extended to us in Christ. It also calls us to examine our own lives: are we living as those "sanctified" for God's use, allowing His Spirit to continually purify and set us apart for His glory, ensuring our "altars" (our lives, our worship) are clean and dedicated to Him?
Questions for Reflection
FAQ
Why were the horns of the altar particularly important for the application of blood?
The horns of the altar were considered the most sacred and powerful part of the altar, often symbolizing strength, authority, and the efficacy of the sacrifice. In ancient Near Eastern cultures, horns were frequently associated with power and divinity. By applying the blood to the horns, the life-giving and atoning power of the sacrifice was concentrated at the most vital point of the altar, signifying its complete consecration and empowerment for its role in mediating atonement. The horns were also a place of refuge for those seeking asylum, as seen when Adonijah took hold of them in 1 Kings 1:50, further emphasizing their sacred and protective significance.
What kind of offering was the bull mentioned in Leviticus 8:15?
The bull in Leviticus 8:15 was a purification offering, often translated as a "sin offering" (Hebrew: ḥaṭṭāʾt). As specified in Leviticus 8:14, this particular offering was made "to make reconciliation upon the altar, to make atonement for it." Its primary purpose was to cleanse and purify the altar itself from any defilement, making it holy and fit for divine service, rather than directly atoning for the sins of the people at this specific stage of the ordination ceremony. It was a foundational act to prepare the sacred space for all subsequent offerings.
What is the significance of "reconciliation" in this verse, and how does it relate to the blood?
The term "reconciliation" here translates the Hebrew word kâphar (כָּפַר), which means "to cover," "to purge," or "to atone." In Leviticus 8:15, the blood of the purification offering, applied to the altar, "covers" or "purges" the altar of its defilement, thereby "reconciling" it, or making it fit to mediate between a holy God and His people. The blood, representing life, was understood as the divinely appointed means to make atonement because "the life of the flesh is in the blood: and I have given it to you upon the altar to make an atonement for your souls" (Leviticus 17:11). This act of reconciliation on the altar prepared it to be the place where the sins of the community could later be atoned for, establishing the necessary conditions for God's presence among Israel.
Christ-Centered Fulfillment
Leviticus 8:15, with its vivid depiction of blood meticulously applied to the altar for purification and reconciliation, serves as a profound Old Testament foreshadowing of the ultimate and perfect work of Jesus Christ. The temporary and repetitive nature of the animal sacrifices, including the purification of the altar, pointed forward to the once-for-all, perfect sacrifice of Christ. Just as the blood of the bull cleansed and sanctified the physical altar, enabling it to mediate between God and Israel, so too does the precious blood of Jesus cleanse and sanctify us, the living temples of God's Spirit (1 Corinthians 6:19-20). His shed blood on the cross is the ultimate means by which our sins are not merely "covered" but fully "taken away" (John 1:29), providing complete and eternal redemption. Through His perfect offering, we are truly reconciled to God, no longer needing an earthly altar or a Levitical priest, for Christ Himself is our great High Priest who has entered the true, heavenly sanctuary with His own blood, securing eternal redemption for all who believe (Hebrews 9:11-14). The purification of the altar for service finds its fulfillment in Christ's work, which purifies believers not just for ritual acts but for a life of holy service and intimate fellowship with God, enabling us to draw near to God with confidence (Hebrews 10:19-22).