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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 8:34 serves as a profound concluding declaration for the inaugural day of the seven-day ordination ceremony for Aaron and his sons, unequivocally affirming the divine origin and sacred purpose of the meticulously performed rituals. This verse powerfully underscores that every action executed by Moses—from the ceremonial washing and anointing to the offering of specific sacrifices—was a direct, non-negotiable command from the Lord. The overarching aim of these divinely mandated rites was to effect a comprehensive atonement for the newly consecrated priests, thereby enabling them to serve acceptably within the Tabernacle and mediate before a holy God without incurring divine judgment or defilement.
Context
Literary Context
Leviticus 8:34 functions as the climactic summary and divine validation of the first day's proceedings in the seven-day ordination of Aaron and his sons as priests. The preceding verses, Leviticus 8:1-33, meticulously detail Moses' precise execution of Yahweh's instructions for this sacred rite. This included the washing, dressing, and anointing of Aaron and his sons, followed by a series of crucial sacrifices: a sin offering for purification (Leviticus 8:14-17), a burnt offering for dedication (Leviticus 8:18-21), and the ram of consecration, which involved anointing with blood and oil (Leviticus 8:22-30). The verse immediately prior, Leviticus 8:33, explicitly mandates that the entire consecration process was to be repeated for seven days, during which Aaron and his sons were to remain at the Tabernacle entrance. Thus, Leviticus 8:34 serves as a divine seal of approval, emphasizing the absolute necessity and ultimate purpose of the day's rigorous rituals.
Historical & Cultural Context
The ordination ceremony described in Leviticus 8 occurs at the newly constructed Tabernacle, immediately following its erection and the indwelling of God's glory, as recounted in Exodus 40. This period marks a pivotal transition for the Israelite nation, moving from a people receiving the Law at Sinai to establishing a formalized system of worship and mediation with God. In the ancient Near East, priestly roles often involved cultic purity and mediation, but Israel's divinely ordained system stood distinct. Its elaborate rituals underscored the profound holiness of Yahweh and the absolute necessity of ritual purity and divine authorization for those who would approach Him on behalf of the people. The concept of "atonement" (Hebrew: kāpar) was not merely a superficial covering but a profound process of purification, expiation, and reconciliation, vital for maintaining the covenant relationship between a holy God and His chosen, yet fallen, people. Unlike pagan practices that often involved appeasing capricious deities, Israel's atonement system was a divinely provided means for a sinful people to draw near to a righteous God.
Key Themes
This verse powerfully contributes to several overarching themes within Leviticus and the broader Pentateuch. Firstly, it highlights the Holiness of God and the corresponding requirement for Human Purity in His presence. The meticulous commands and the need for atonement for the priests themselves underscore that God is utterly set apart, and only those consecrated by His design can approach Him. Secondly, it emphasizes the theme of Divine Authority and Obedience. The repeated phrase "the LORD hath commanded" throughout Leviticus 8 and culminating in this verse, stresses that the entire system of worship is not a human invention but a direct divine mandate, demanding precise obedience from Moses and, by extension, from the priests and the people. Thirdly, it introduces the foundational theme of Atonement, specifically for consecration, laying the groundwork for the broader sacrificial system that would address the sins of the nation (e.g., Leviticus 16). Finally, it establishes the Necessity of Mediation through a divinely appointed priesthood, a theme that points forward to the ultimate mediator.
Exposition and Analysis
Key Word Analysis
This primitive root signifies "to do," "to make," "to perform," or "to accomplish" in its broadest sense. In the context of Leviticus 8:34, it refers to Moses' precise and complete execution of all the ritual actions throughout the day, as detailed in the preceding verses. The repetition of "done" (both as Moses' action and the Lord's command to do) underscores the perfect alignment between divine will and human obedience, emphasizing the meticulousness and completeness with which the ordination rites were carried out.
This is the Jewish national name of God, derived from a root meaning "to be hot," implying "the self-Existent" or "Eternal One." The use of Yahweh (LORD) here emphasizes that the commands originate from the covenant-keeping God of Israel, the sovereign and eternal God who is actively involved in establishing the means by which His people can draw near to Him. It highlights the divine authority and covenantal significance behind the entire priestly ordination.
This primitive root means "to constitute," "to enjoin," "to appoint," or "to give a charge." Its prominent use throughout Leviticus 8 (e.g., Leviticus 8:4, Leviticus 8:31) is crucial. In Leviticus 8:34, it powerfully asserts the absolute divine origin and authority behind every aspect of the ordination ceremony. These rituals were not human inventions but divinely mandated requirements, establishing their legitimacy, efficacy, and sacredness.
This foundational theological term, a primitive root, means "to cover," "to purge," "to cleanse," "to make reconciliation," or "to make expiation." It describes the process by which sin or defilement is dealt with, allowing for a restoration of relationship or purity before God. In the context of priestly ordination, the atonement was essential for the priests themselves, purifying them from any defilement that might hinder their service and enabling them to draw near to a holy God without incurring His wrath. It signifies the removal of divine displeasure and the restoration of a right standing, making the priests fit for their sacred duties of mediating for the people.
Verse Breakdown
"As he hath done this day,"
This clause refers back to Moses' meticulous and obedient performance of all the prescribed rituals and sacrifices throughout the first day of the ordination ceremony, as detailed in the preceding verses of Leviticus 8. It highlights the exact and complete adherence of Moses to the divine instructions, setting the absolute standard for all future priestly service and emphasizing the non-negotiable nature of God's commands.
"[so] the LORD hath commanded to do,"
This phrase profoundly emphasizes the absolute divine origin and authority behind every action performed. It underscores that the elaborate and precise rituals were not arbitrary human inventions or cultural adaptations but direct, specific mandates from Yahweh, the self-existent God. The efficacy, necessity, and sacredness of these ceremonies derived solely from God's sovereign will and command, ensuring their divine purpose and power.
"to make an atonement for you."
This final clause reveals the ultimate purpose and profound theological significance of the entire ordination process. The rituals were specifically designed to purify Aaron and his sons, making expiation for any defilement or unholiness that would prevent them from serving acceptably in God's holy presence. This atonement was not yet for the sins of the people, but specifically for the priests themselves, consecrating them and enabling them to safely and acceptably mediate between a holy God and His people. It highlights the indispensable need for purification before divine service can commence.
Literary Devices
Leviticus 8:34 employs several potent literary devices to underscore its central message. The most prominent is Repetition, particularly of the phrase "the LORD hath commanded" (or variations thereof, such as "as the LORD commanded Moses") which permeates Leviticus 8 and is explicitly stated in this verse. This repetition serves as a powerful Emphasis on the divine authority and absolute origin of the ordination rituals, leaving no doubt that these acts are not human innovations but divinely mandated. The meticulous detail of the preceding verses, culminating in this summary statement, also creates a sense of Completeness and Finality for the day's proceedings, signaling that everything required for the first day was perfectly executed. Furthermore, the concept of "atonement" introduced here, while specific to the priests' consecration, functions as a profound Foreshadowing of the broader and ultimate atonement necessary for all humanity, pointing toward the future redemptive work of the Messiah. The precise correspondence between "As he hath done" and "so the LORD hath commanded to do" illustrates a perfect Parallelism between divine instruction and human execution, reinforcing the vital theme of obedience and the divine blueprint for worship.
Theological and Thematic Connections
Leviticus 8:34 encapsulates core theological truths about God's absolute holiness, the non-negotiable necessity of divine mediation, and the foundational concept of atonement. It profoundly reveals that approaching a holy God requires meticulous preparation and purification, a process not based on human merit or ingenuity but solely on divine provision and command. The ordination of Aaron and his sons, sealed by this verse, establishes a divinely appointed priesthood as the indispensable conduit for Israel to engage with God, highlighting humanity's inherent separation from a holy God due to sin and the divine initiative to bridge that gap through prescribed means of reconciliation. This specific atonement for the priests themselves underscores the universal principle that even those who serve God must first be purified and consecrated by Him, demonstrating the pervasive nature of sin's defilement and the pervasive need for God's cleansing.
Reflection and Application
Leviticus 8:34, though deeply rooted in ancient Israelite ritual, offers profound and enduring lessons for believers today, challenging us to a deeper understanding of God's character and our approach to Him. It calls us to cultivate a profound reverence for God's holiness, reminding us that His presence is not to be approached casually or on our own terms, but with intentionality, purity, and awe. The divine mandate behind these intricate rituals underscores that true worship and effective service are always on God's terms, flowing from His revealed will, not from human preference or innovation. For those who serve in any capacity of ministry, this verse emphasizes the vital need for personal consecration and purity, recognizing that our effectiveness flows from being set apart by God and continually cleansed by His provision. More broadly, it points us to the profound and liberating truth that our access to God is not earned by our efforts but graciously granted through a divinely provided atonement. It challenges us to examine our own lives: are we approaching God with the reverence His holiness demands? Are we living lives of humble obedience to His commands, trusting in His wisdom and authority? And are we resting in the complete and perfect atonement He has provided, knowing that only through it can we truly draw near?
Questions for Reflection
FAQ
What is the significance of the "seven-day" period mentioned in relation to this verse?
The "seven-day" period, explicitly mentioned in Leviticus 8:33, signifies the completeness, thoroughness, and sacredness of the consecration process for Aaron and his sons. In biblical numerology, seven often represents perfection, completion, or divine fullness. This extended period ensured that the priests were fully purified, consecrated, and irrevocably set apart for their sacred duties, symbolizing a comprehensive transformation and dedication to God's service before they could begin their active ministry in the Tabernacle. It was a time of intense ritual purification, divine instruction, and a period for God's presence to fully indwell and empower them, preparing them for a lifetime of mediating between a holy God and His people.
Does the atonement mentioned in Leviticus 8:34 apply to the sins of the people of Israel?
While the broader concept of atonement in Leviticus certainly applies to the sins of the people (most notably on the Day of Atonement in Leviticus 16), the atonement specifically mentioned in Leviticus 8:34 is primarily for Aaron and his sons. It was an essential part of their consecration ceremony, purifying them and making them ritually fit to approach a holy God and perform their priestly duties without incurring divine wrath. It cleansed them from any defilement that might disqualify them from service, enabling them to then effectively mediate for the people. Their own personal and ritual purity was an indispensable prerequisite for their subsequent intercessory role on behalf of the nation.
Christ-Centered Fulfillment
Leviticus 8:34, with its profound emphasis on divinely commanded rituals for priestly consecration and atonement, finds its ultimate and perfect fulfillment in the person and work of Jesus Christ. The Old Testament priesthood, though divinely instituted and necessary for its time, was inherently imperfect and temporary. It required continuous sacrifices and repeated atonement for the priests themselves, as vividly highlighted in this verse, demonstrating its inability to provide ultimate cleansing. Jesus, however, is our Great High Priest, consecrated not by the blood of bulls and goats, nor by a seven-day ritual of human hands, but "by the power of an indestructible life" (Hebrews 7:16). He offered Himself as the perfect, once-for-all sacrifice, providing a complete and eternal atonement for humanity's sins, rendering all subsequent animal sacrifices obsolete and unnecessary (Hebrews 9:12). Unlike Aaron, who needed atonement for himself before he could serve, Jesus was "holy, innocent, unstained, separated from sinners, and exalted above the heavens" (Hebrews 7:26), needing no atonement for His own person. His perfect obedience to the Father's command, culminating in His sacrificial death on the cross, constitutes the ultimate "doing" that God "commanded to do" for our atonement, providing full reconciliation and eternal access to God for all who believe (Hebrews 10:19). Thus, the shadows and requirements of Leviticus 8:34 find their glorious substance and complete fulfillment in Christ, the Lamb of God who truly "takes away the sin of the world" (John 1:29).