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Study this verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Leviticus 8:31–36.
Moses, having done his part of the ceremony, now leaves Aaron and his sons to do theirs.
I.They must boil the flesh of their peace-offering, and eat it in the court of the tabernacle, and what remained they must burn with fire, Lev 8:31, Lev 8:32. This signified their thankful consent to the consecration: when God gave Ezekiel his commission, he told him to eat the roll, Eze 3:1, Eze 3:2.
II.They must not stir out of the court of the tabernacle for seven days, Lev 8:33.
The priesthood being a good warfare, they must thus learn to endure hardness, and to disentangle themselves from the affairs of this life, Ti2 2:3, Ti2 2:4. Being consecrated to their service, they must give themselves wholly to it, and attend continually to this very thing. Thus Christ's apostles were appointed to wait for the promise of the Father, Act 1:4. During this time appointed for their consecration, they were daily to repeat the same sacrifices which were offered the first day, Lev 8:34. This shows the imperfection of the legal sacrifices, which, because they could not take away sin, were often repeated (Heb 10:1, Heb 10:2), but were here repeated seven times (a number of perfection), because they typified that one offering, which perfected for ever those that were sanctified. The work lasted seven days; for it was a kind of creation: and this time was appointed in honour of the sabbath, which, probably, was the last day of the seven, for which they were to prepare during the six days. Thus the time of our life, like the six days, must be our preparation for the perfection of our consecration to God in the everlasting sabbath: they attended day and night (Lev 8:35), and so constant should we be in our meditation on God's law, Psa 1:2. They attended to keep the charge of the Lord: we have every one of us a charge to keep, an eternal God to glorify, an immortal soul to provide for, needful duty to be done, our generation to serve; and it must be our daily care to keep this charge, for it is the charge of the Lord our Master, who will shortly call us to an account about it, and it is at our utmost peril if we neglect it. Keep it that you die not; it is death, eternal death, to betray the trust we are charged with; by the consideration of this we must be kept in awe. Lastly, We are told (Lev 8:36) that Aaron and his sons did all that was commanded. Thus their consecration was completed; and thus they set an example before the people of an exact obedience to the laws of sacrifices now newly given, and then they could with the better grace teach them. Thus the covenant of peace (Num 25:12), of life and peace (Mal 2:5), was made with Aaron and his sons; but after all the ceremonies that were used in their consecration there was one point of ratification which was reserved to be the honour and establishment of Christ's priesthood, which was this, that they were made priests without an oath, but Christ with an oath (Heb 7:21), for neither such priests nor their priesthood could continue, but Christ's is a perpetual and unchangeable priesthood.
Gospel ministers are compared to those who served at the altar, for they minister about holy things (Co1 9:13), they are God's mouth to the people and the people's to God, the pastors and teachers Christ has appointed to continue in the church to the end of the world: they seem to be meant in that promise which points at gospel times (Isa 66:21), I will take of them for priests and for Levites. No man may take this honour to himself, but he who upon trial is found to be clothed and anointed by the Spirit of God with gifts and graces to qualify him for it, and who with purpose of heart devotes himself entirely to the service, and is then by the word and prayer (for so every thing is sanctified), and the imposition of the hands of those that give themselves to the word and prayer, set apart to the office, and recommended to Christ as a servant and to the church as a steward and guide. And those that are thus solemnly dedicated to God ought not to depart from his service, but faithfully to abide in it all their days; and those that do so, and continue labouring in the word and doctrine, are to be accounted worthy of double honour, double to that of the Old Testament priests.
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Summary
Leviticus 8:31 records a crucial divine command delivered by Moses to Aaron and his sons during their seven-day ordination as priests. This instruction mandates them to boil and consume specific portions of the ram of consecration, along with consecrated bread, at the entrance of the Tabernacle. This sacred meal was far more than mere sustenance; it was a profound ritual signifying their full participation in the divinely ordained sacrificial system, their acceptance of their consecrated office, and their absolute dependence on God's provision, all in strict obedience to His explicit will.
Context
Literary Context
Leviticus 8 meticulously details the divinely orchestrated seven-day ordination ceremony for Aaron and his sons, establishing them as priests for Israel. This chapter serves as the practical application of the sacrificial laws outlined in Leviticus 1-7 and sets the stage for their inaugural ministry and the subsequent tragic failure of Nadab and Abihu in Leviticus 9-10. Specifically, Leviticus 8:31 occurs after the various sacrifices—the sin offering, burnt offering, and the ram of consecration—have been performed, and the blood and anointing oil applied, symbolizing their cleansing and setting apart. The command to eat the consecrated portions represents the culmination of the sacrificial aspect of their ordination, signifying their full participation and acceptance of their covenantal responsibilities. The "basket of consecrations" mentioned refers to the specific offerings detailed earlier in the chapter, particularly the ram of consecration and its accompanying unleavened bread, cakes, and wafers, as outlined in Exodus 29 and reiterated in Leviticus 8:26.
Historical & Cultural Context
The ordination of priests was a foundational event for the nascent Israelite community, establishing the divinely appointed intermediaries through whom God would be approached and worshipped. The Tabernacle, frequently referred to as "the tabernacle of the congregation" or "tent of meeting," constituted the central locus of worship and God's manifest dwelling among His people. Its "door" or entrance was the primary location for sacrificial rituals and priestly duties, emphasizing both accessibility to God and the public nature of communal worship. The act of eating a portion of the sacrifice was a widespread practice in ancient Near Eastern cultures, often signifying communion, covenant participation, or the sharing of a deity's bounty. For the Israelite priests, consuming the holy portions of the ram of consecration was a profound act of communion with God, demonstrating their divinely granted right to partake in the sacred things and their absolute dependence on God for their sustenance. This ritual profoundly underscored the holiness and separation required for those who ministered before God, reinforcing the idea that their very lives and livelihood were inextricably intertwined with their sacred duties and God's explicit commands, as detailed in Exodus 29:32-34.
Key Themes
Leviticus 8:31 significantly contributes to several overarching themes within the book of Leviticus and the broader Pentateuch. Central among these is the theme of Consecration and Holiness, highlighting the rigorous process by which individuals were set apart for sacred service to a holy God. The entire ordination ceremony, culminating in this sacred meal, underscores that access to God and ministry in His presence demand a state of ritual and moral purity, as seen throughout Leviticus. Another critical theme is Divine Authority and Obedience. Moses' repeated emphasis on "as I commanded" (Leviticus 8:4, Leviticus 8:9) reinforces that every detail of worship and priestly service was divinely prescribed, demanding meticulous adherence to God's revealed will. Finally, the verse speaks to Divine Provision and Sustenance. By partaking of the consecrated offerings, the priests were reminded that their very sustenance and ability to fulfill their duties came directly from God, through the sacrificial system He instituted, a principle echoed in later instructions regarding priestly portions in Numbers 18.
Exposition and Analysis
Key Word Analysis
"flesh" (בָּשָׂר, bâsâr') in this context refers specifically to the portions of the ram of consecration that were designated for the priests to eat, as opposed to the parts offered on the altar. This ram was a unique sacrifice for the ordination ceremony, symbolizing the dedication and setting apart of Aaron and his sons for their priestly office. The act of eating this particular flesh signified their full participation in the sacred covenant and their acceptance of the responsibilities and provisions of their new role, emphasizing their physical and spiritual sustenance derived from God's provision.
And H4150, the phrase "tabernacle of the congregation" (אֹהֶל מוֹעֵד, ʼôhel_ _môwʻêd') literally translates to "tent of meeting" or "appointed tent." This term emphasizes that it was the divinely appointed place where God would meet with His people, particularly through the mediation of the priests. The instruction to eat "at the door" highlights the public and official nature of the act, signifying that their consecration and subsequent ministry were to be performed in God's designated presence and before the entire community of Israel, underscoring the communal aspect of their sacred duties.
The verb "commanded" (צָוָה, tsâvâh') underscores the divine origin and non-negotiable nature of the instructions given to Moses, who then faithfully relayed God's explicit will to Aaron and his sons. This emphasis on divine command highlights the absolute necessity of meticulous obedience in all aspects of worship and service, particularly for those who were to mediate between a holy God and His people. Every minute detail of the ordination process and the subsequent priestly duties was precisely ordered by God, leaving no room for human innovation or deviation.
Verse Breakdown
"And Moses said unto Aaron and to his sons, Boil the flesh"
Moses, acting as God's mediator and prophet, delivers a direct, authoritative instruction to the newly consecrated priests. The command to "boil the flesh" refers to the specific preparation method for the portions of the ram of consecration that were to be eaten, ensuring it was cooked and ready for consumption as part of the sacred meal.
"[at] the door of the tabernacle of the congregation"
This specifies the precise location for the consumption of the consecrated meal. Eating "at the door" (or entrance) of the Tabernacle signifies the public, official, and sacred nature of the act. It was a place of divine presence and communal gathering, emphasizing that their consecration and subsequent ministry were conducted under God's watchful eye and for the benefit of the entire congregation.
"and there eat it with the bread that [is] in the basket of consecrations"
The instruction to eat the boiled flesh in conjunction with the "bread that is in the basket of consecrations" links this meal directly to the specific offerings made during their ordination. The "basket of consecrations" contained unleavened bread, cakes, and wafers, which were part of the ram of consecration offering, symbolizing purity and the sustenance provided by God through their priestly service. This combined meal was a holy communion, signifying their partaking in the sacred things of God.
"as I commanded, saying, Aaron and his sons shall eat it"
This concluding phrase serves as a powerful reinforcement of the divine authority behind the instruction. Moses reiterates that this command did not originate from him but was a direct mandate from God, emphasizing the absolute necessity of strict obedience. The repetition underscores the importance of the act as a non-negotiable component of their ordination and ongoing priestly duties, ensuring no deviation from God's perfect will.
Literary Devices
Leviticus 8:31 employs several significant literary devices. Symbolism is paramount, as the act of boiling and eating the consecrated flesh and bread is deeply symbolic. It represents the priests' full participation in the sacrificial system, their communion with God through the offerings, and their acceptance of the divine provision and sustenance for their sacred office. The specific location, "at the door of the tabernacle of the congregation," also carries symbolic weight, indicating that their consecration is public, official, and takes place within the sphere of God's manifest presence. Furthermore, the repetition of the phrase "as I commanded" or similar expressions throughout Leviticus 8 and the broader Pentateuch serves as a powerful rhetorical device, emphasizing the absolute authority of God's word and the imperative for meticulous obedience. This repetition reinforces the theme of divine sovereignty and the covenantal obligation of Israel and its leaders to adhere strictly to God's revealed will.
Theological and Thematic Connections
Leviticus 8:31 profoundly illustrates the themes of consecration, covenant, and communion. The act of eating the consecrated portions of the ram of consecration was not merely a physical meal but a spiritual act, signifying the priests' full identification with the sacrifice and their complete dedication to God's service. It underscored their unique position as mediators between God and humanity, set apart by divine decree and sustained by divine provision. This ritual highlighted the holiness required for approaching God and the meticulous obedience demanded of those in sacred office. The shared meal also fostered a sense of communion, both with God and among the newly ordained priests, binding them together in their sacred calling and their dependence on God's grace and provision through the sacrificial system.
Reflection and Application
Leviticus 8:31, while rooted in ancient priestly ordination, offers timeless principles for believers today. As a "royal priesthood" (1 Peter 2:9), we are called to a life of consecration, set apart for God's purposes. Just as Aaron and his sons meticulously followed God's commands regarding the sacred meal, we are called to absolute obedience to God's Word, recognizing that true worship and effective service flow from submission to His revealed will. Our spiritual sustenance comes not from animal sacrifices, but from partaking in the ultimate sacrifice of Jesus Christ, His body broken and blood shed for us. This "eating" is spiritual, through faith and participation in the Lord's Supper, which nourishes our souls and empowers us for service. Our lives, like the priests' sustenance, should be a testament to God's provision and our dependence on Him for all things, as we serve Him in the world, living out our consecrated calling in every sphere of life.
Questions for Reflection
FAQ
Why was it important for the priests to eat the flesh at the door of the Tabernacle?
Eating "at the door of the tabernacle of the congregation" was crucial for several reasons. Firstly, it signified the public and official nature of their consecration and the sacred meal. This was not a private act but a ritual performed in the designated place of God's presence and before the community, emphasizing their new, public role as mediators. Secondly, it underscored the holiness of the act; the "door" was the threshold to God's dwelling, a sacred space, reinforcing the sanctity of their duties. Thirdly, it demonstrated their right to partake in the holy things of God, as their sustenance was directly tied to the offerings made to the Lord, reinforcing their dependence on Him for their provision as they served in the Tabernacle.
What was the "basket of consecrations" and why was it significant?
The "basket of consecrations" (or "basket of ordination") contained specific unleavened bread, cakes, and wafers that were offered along with the ram of consecration during the priestly ordination ceremony, as detailed in Exodus 29:23. Its significance lay in its direct association with the ram of consecration, which was a unique sacrifice for setting apart the priests. By eating the flesh of the ram alongside these consecrated breads, the priests were fully participating in the sacred covenant meal, symbolizing their complete dedication, purity (represented by unleavened bread), and acceptance of God's provision for their priestly office.
Does this passage have any relevance for Christians today, given that we don't have a physical Tabernacle or animal sacrifices?
Absolutely. While the physical rituals have passed away with the coming of Christ, the underlying principles of holiness, obedience, consecration, and communion remain profoundly relevant. As believers, we are called a "royal priesthood" in 1 Peter 2:9, set apart for God's service. Our "eating" of Christ's sacrifice, particularly through the Lord's Supper, is our spiritual participation in the ultimate offering, providing spiritual sustenance and communion with God. The meticulous obedience required of Aaron and his sons serves as a model for our own submission to God's Word and will, recognizing that our lives are to be lived in consecrated service to Him.
Christ-Centered Fulfillment
Leviticus 8:31, with its emphasis on a consecrated meal at the Tabernacle door, finds its ultimate fulfillment in Jesus Christ. The ram of consecration, whose flesh was eaten by the priests, foreshadows Christ as the perfect and ultimate sacrifice, the true "Lamb of God who takes away the sin of the world" (John 1:29). Just as the priests partook of the sacrifice to be consecrated for service, believers today spiritually partake of Christ's body and blood, not for our own ordination to a Levitical priesthood, but for our cleansing, communion, and empowerment as members of His "royal priesthood" (1 Peter 2:9). The "door of the tabernacle" where the meal was eaten symbolizes access to God's presence, an access now fully and eternally opened through Christ, who declared Himself to be "the door" (John 10:9) and "the way, the truth, and the life" (John 14:6). The command for Aaron and his sons to eat the consecrated meal highlights God's provision for His ministers; similarly, Christ Himself is our spiritual sustenance, the "bread of life" (John 6:35), who nourishes us for our service in His kingdom. The Lord's Supper, where we "eat this bread and drink this cup," is our New Covenant participation in Christ's finished work, a sacred meal of communion that draws us into His ongoing priesthood and mission (1 Corinthians 11:23-26).