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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 8:32 provides the concluding instruction for the proper disposal of any uneaten portions of the consecrated ram and bread from the seven-day ordination ceremony of Aaron and his sons as priests. Following the prescribed consumption by the newly consecrated priests at the tabernacle door, any remaining sacred food was to be completely consumed by fire. This command underscored the absolute holiness of the offerings, mandated meticulous obedience in divine service, and prevented any potential defilement or casual treatment of items wholly dedicated to God, thereby finalizing their exclusive devotion to Him.
Context
Literary Context
Leviticus 8:32 serves as the culminating directive concerning the consecrated food from the ordination ceremony of Aaron and his sons, a process meticulously detailed throughout Leviticus 8. The chapter begins with God's command to Moses to assemble the congregation and consecrate Aaron and his sons, followed by the specific rituals of washing, anointing, and clothing the priests. Various sacrifices, including a sin offering, a burnt offering, and the ram of consecration, are performed. Immediately preceding this verse, Leviticus 8:31 instructs Aaron and his sons to eat the flesh of the ram of consecration and the bread from the basket of unleavened bread at the tabernacle door. Verse 32 then addresses the precise disposal of any leftovers, emphasizing that nothing from these sacred offerings was to be treated as common or left to spoil, thereby reinforcing the profound sanctity of the entire consecration process and the offerings involved.
Historical & Cultural Context
The ordination ceremony for the Aaronic priesthood, as recorded in Leviticus 8, was a pivotal event in ancient Israel's religious framework. It formally established the divinely appointed mediators between Yahweh and His people, setting apart a specific lineage for sacred service. In the broader ancient Near East, rituals of consecration often involved elaborate sacrifices and specific protocols for handling sacred objects and food. However, Israel's practices, as divinely commanded, were distinct in their unwavering emphasis on absolute holiness, purity, and the separation of the sacred from the common, contrasting sharply with the often syncretistic or less stringent practices of surrounding pagan cultures. The command to burn remnants, as stipulated in Leviticus 8:32, was not merely a matter of hygiene or waste management but deeply symbolic. It prevented any possibility of defilement, misuse, or appropriation of what was wholly dedicated to God, ensuring the integrity of the covenant relationship and underscoring God's transcendence and His demand for unblemished, reverent worship.
Key Themes
This verse contributes significantly to several key themes prevalent in Leviticus and the broader Pentateuch. Foremost is the theme of Holiness and Purity, emphasizing God's absolute separation from anything common or defiled. The meticulous instructions for handling even the leftovers underscore that what is consecrated to God remains holy and must be treated with utmost reverence, reinforcing the distinction between the sacred and the profane (as seen throughout Leviticus 10:10). Another crucial theme is Meticulous Obedience to Divine Command. The precise instructions for disposal, following detailed instructions for consumption, highlight that God's commands are comprehensive and require unwavering adherence in all matters of worship and service (a principle foundational to the covenant, as in Deuteronomy 28:1). Finally, the verse speaks to the theme of Complete Dedication and Consecration. The burning ensures that the consecrated items are fully given over to God, leaving no part for human appropriation or casual use, symbolizing a total devotion that leaves no "remnants" for self or the world (echoing principles found in the burnt offering, Leviticus 1).
Exposition and Analysis
Key Word Analysis
This primitive root signifies "to jut over or exceed," and by implication, "to excel," or "to be left." Intransitively, it means "to remain" or "to be left." In the context of sacrificial offerings, it refers specifically to the portions of the consecrated food that were not consumed by the priests within the prescribed time or manner. The use of this word highlights that even the smallest, leftover part of the sacred offering was not to be treated as common or discarded carelessly, but required a specific, divinely ordained method of disposal, underscoring the enduring holiness of the consecrated items.
This primitive root means "to be (causatively, set) on fire," or "to consume by fire." Unlike other Hebrew terms for burning that might imply offering a pleasing aroma (e.g., qāṭar), sâraph often carries the connotation of complete destruction or disposal, particularly of things deemed unclean, defiled, or no longer needed in their original form. Here, it signifies the complete removal of the consecrated remnants from human use or potential defilement, ensuring their sacredness is maintained by returning them to an elemental state through fire, thus preventing any profanation.
This primitive word refers to "fire" literally or figuratively. In the context of Old Testament sacrifices, fire is a powerful agent of transformation, purification, and consumption. Here, it is the divinely appointed means by which the remaining sacred elements are completely consumed, ensuring their full and irreversible dedication to God and preventing any possibility of misuse or defilement. The use of fire emphasizes the finality and totality of the disposal, underscoring the holiness of the offering.
Verse Breakdown
"And that which remaineth of the flesh and of the bread"
This clause precisely identifies the objects of the command: any uneaten portions of the "ram of consecration" (specifically the breast and the right thigh, designated as the priests' portion) and the "basket of unleavened bread" (which included unleavened cakes, wafers, and a loaf of oiled bread). These items were part of the ordination offerings for Aaron and his sons. The meticulous detail emphasizes that every part of the consecrated offering, even the leftovers, was under divine command and could not be treated as common food or discarded casually.
"shall ye burn with fire."
This is the direct, imperative command for disposal. The act of burning signifies a complete and irreversible consumption, ensuring that the sacred elements are not left to spoil, be misused, or become defiled. It powerfully reinforces the absolute holiness of the offerings, which, once consecrated to God, could not revert to common use or be treated with disrespect. This final act of consumption by fire completed the dedication of the offering to God, symbolizing its full and exclusive devotion and preventing any lingering potential for profanation.
Literary Devices
The brevity of Leviticus 8:32 belies its rich use of literary devices. Metonymy is evident as "flesh and bread" stand for the entire consecrated offerings from the ram of consecration and the basket of unleavened bread, representing the sacred provisions for the newly consecrated priests. The command to "burn with fire" employs profound symbolism, as fire consistently represents purification, judgment, and complete consumption in biblical literature. Here, it symbolizes the absolute holiness of the consecrated items and the necessity of their complete dedication to God, preventing any profanation or casual handling. The meticulousness of this instruction, following the detailed eating instructions in the preceding verse, also highlights emphasis through the repetition of divine commands, underscoring the unwavering importance of precise obedience in all matters pertaining to the tabernacle and priestly service. Furthermore, this precise instruction functions as a synecdoche, where a specific part of the ritual (the disposal of remnants) represents the overarching principle of absolute adherence to divine law in all aspects of sacred worship and the maintenance of holiness.
Theological and Thematic Connections
Leviticus 8:32, though a seemingly minor instruction about disposal, encapsulates profound theological truths. It powerfully underscores God's absolute holiness and His demand for meticulous obedience in worship. The burning of remnants signifies that what is consecrated to God is wholly His; it cannot be treated casually, left to decay, or repurposed for common use. This act prevents defilement and maintains the integrity of the sacred space and the sacrificial system. The precise attention to detail, even for leftovers, teaches that God's commands are comprehensive, leaving no room for human discretion or negligence when it comes to His sacred institutions. This principle of complete dedication and the prevention of defilement is a recurring theme throughout the Mosaic Law, emphasizing the chasm between the holy and the common, and the necessity of human reverence in approaching a holy God.
Reflection and Application
While the specific ritual of burning sacrificial remnants is no longer practiced by believers today, the underlying principles of Leviticus 8:32 remain profoundly relevant for Christian life and worship. This verse calls us to a deep reverence for God's holiness and a serious commitment to obedience in all areas of our lives. Just as the physical remnants were burned to prevent defilement and ensure complete dedication, we are called to "burn off" or decisively put away any "remnants" of sin, worldly attachments, or spiritual impurities that could hinder our walk with God and defile our spiritual temple. It reminds us that our offerings to God – whether our time, talents, resources, or bodies – must be complete and unreserved, not partial or casual. This meticulousness in the Old Testament foreshadows the call for wholehearted devotion in the New, urging us to present ourselves as living sacrifices, holy and pleasing to God, which is our spiritual act of worship. It challenges us to consider if we are holding back any part of ourselves from God, treating some areas of our lives as "common" when they, too, should be consecrated.
Questions for Reflection
FAQ
Why was it necessary to burn the remnants, rather than simply discarding them?
The burning of the remnants, as commanded in Leviticus 8:32, was not merely about waste disposal but carried profound theological significance. It ensured that anything consecrated to God, even the uneaten portions, was not treated as common or profaned. By consuming the leftovers with fire, the sacredness of the offerings was maintained, preventing them from being left to spoil, misused, or becoming a source of defilement. This act underscored the absolute holiness of God and His demand for complete dedication and purity in all matters related to His worship and the tabernacle. It also symbolized the full and irreversible dedication of the offering to God, leaving nothing for human appropriation beyond what was specifically prescribed to be eaten. Similar instructions for burning leftovers from other sacrifices can be found in passages like Exodus 29:34 and Leviticus 7:17.
Does this verse have any relevance for Christians today, given that we don't offer animal sacrifices?
Absolutely. While the specific ritual of animal sacrifice and the burning of physical remnants are no longer practiced by Christians due to the complete and final sacrifice of Jesus Christ, the underlying principles of Leviticus 8:32 remain highly relevant. The verse emphasizes God's absolute holiness, His demand for meticulous obedience, and the necessity of complete dedication in worship. For believers today, this translates into a call for wholehearted devotion to God, ensuring that no "remnants" of sin, worldly compromise, or spiritual impurity are left to defile our lives, which are now temples of the Holy Spirit (as seen in 1 Corinthians 6:19). It reminds us that our "spiritual sacrifices" – our lives, our praise, our service, and our very bodies – should be offered completely and without reservation, honoring God's holiness in every aspect, just as Paul exhorts us to present our bodies as living sacrifices in Romans 12:1.
Christ-Centered Fulfillment
Leviticus 8:32, with its command to burn the remaining consecrated elements, finds its profound Christ-centered fulfillment in the perfect and complete sacrifice of Jesus Christ. The meticulous disposal of remnants in the Old Testament foreshadowed the absolute sufficiency and finality of Christ's work on the cross. Unlike the Old Testament sacrifices, which were imperfect and required repeated offerings, Jesus' sacrifice was "once for all," leaving no "remnants" of sin to be atoned for or defilement to be purged (as powerfully articulated in Hebrews 10:10 and Hebrews 9:26). His body, offered without blemish, was consumed by the "fire" of divine judgment against sin, not as a leftover, but as the full and perfect payment, ensuring complete cleansing and reconciliation for those who believe (Hebrews 9:22). Furthermore, just as the burning prevented defilement, Christ's sacrifice completely purifies us, making us holy and blameless before God, eradicating the very possibility of spiritual "remnants" that could separate us from His presence (Colossians 1:22). In Christ, the need for humanly managed disposal of sacred leftovers is superseded by a divine act that perfectly fulfills all righteousness and holiness, bringing us into a new covenant where our consecration is complete in Him, and we are made perfectly holy through His finished work, as declared in Hebrews 10:14.