Leviticus Chapter 8

The Consecration of Priests

A. Prelude to the Consecration of Aaron and His Sons

(Leviticus 8:1-3)
And the LORD spoke to Moses, saying: “Take Aaron and his sons with him, and the garments, the anointing oil, a bull as the sin offering, two rams, and a basket of unleavened bread; and gather all the congregation together at the door of the tabernacle of meeting.”

The consecration of Aaron and his sons marks a defining moment in Israel’s worship, as the priesthood was officially set apart for service to God. The instructions were not human inventions but divine commandments given directly by the LORD to Moses. This was not a spontaneous or symbolic act, but a sacred and detailed ceremony ordained by God to sanctify the priesthood and establish a pattern of holiness, order, and mediation between God and His people.

Take Aaron and his sons with him: The command recalled what had already been spoken in Exodus 29, where God gave Moses the pattern for the priestly consecration. Now, after the completion of the tabernacle, the time had come for obedience to that pattern. The phrase “take Aaron and his sons” reminds us that the priesthood was not self-appointed; it was chosen by God, executed through Moses, and set apart for His service. The priesthood was not a matter of ambition or inheritance alone, but divine selection and sanctification.

In Exodus 29:1, the LORD declared, “And this is what you shall do to them to hallow them for ministering to Me as priests.” The word “hallow” signifies being made holy or set apart. The ceremony was to separate Aaron and his sons from ordinary use, dedicating them wholly to divine service. This same principle applies to believers under the New Covenant, who are called a “holy priesthood” and a “royal priesthood,” as written in 1 Peter 2:5, 9: “You also, as living stones, are being built up a spiritual house, a holy priesthood, to offer up spiritual sacrifices acceptable to God by Jesus Christ… But you are a chosen generation, a royal priesthood, a holy nation, His own special people, that you may proclaim the praises of Him who called you out of darkness into His marvelous light.” Just as Aaron and his sons were consecrated for the service of God, so every believer today is set apart to serve Him with holiness, purity, and dedication.

Gather all the congregation together at the door of the tabernacle of meeting: God instructed that the ceremony be witnessed by the entire congregation. The consecration of the priesthood was a matter of national importance, not a private event. It demonstrated before all Israel that the priests were chosen and sanctified by God, not self-appointed religious figures. This public act provided accountability, transparency, and divine validation of their authority. Every Israelite needed to see that the priesthood stood between the people and God, bearing the responsibility of offering sacrifices and interceding on their behalf.

This act of gathering at the tabernacle door foreshadowed how Christ, our Great High Priest, would be consecrated before the world through His suffering, death, and resurrection. His priesthood was also public, visible, and witnessed by all.

(Leviticus 8:4-5)
So Moses did as the LORD commanded him. And the congregation was gathered together at the door of the tabernacle of meeting. And Moses said to the congregation, “This is what the LORD commanded to be done.”

Moses, as God’s appointed servant, obeyed every detail of the divine command. The emphasis on obedience is repeated throughout the text—“Moses did as the LORD commanded him.” The consecration of the priesthood was not a time for innovation or personal preference. Everything had to be done according to God’s precise instruction.

The congregation was gathered together at the door of the tabernacle of meeting: The people of Israel stood as witnesses to the beginning of this priestly ministry. Whether this meant every person in the nation or representatives from each tribe, Scripture emphasizes that this was a public event. Matthew Henry observed that the congregation gathered not to approve man’s plan, but to witness God’s work. The people would later depend upon these consecrated priests for atonement and worship, and so their consecration had to be witnessed by all.

John Trapp noted, “Ministers are to be ordained in the public assembly, that the people may show their approbation, profess their purpose of obedience, and pray for God’s Spirit to be poured upon them.” This principle carries forward into the New Testament era. Church leadership is not to be appointed in secret or by personal ambition but recognized publicly by the congregation, affirming God’s call and the Spirit’s anointing.

This is what the LORD commanded to be done: Moses was careful to remind the people that every act of this ceremony originated from God. The consecration service was not a creative religious ritual, but the execution of divine instruction. Its order, symbolism, and substance were entirely of God’s design. Though the process may appear strange or even uncomfortable to modern readers—with blood, oil, and sacrifice—it was a holy picture of separation unto God. It taught that holiness is not attained by human invention, but through obedience to the Word and the cleansing that only God can provide.

Just as Moses followed the LORD’s command without deviation, so every believer today is called to serve in full submission to God’s Word. True consecration cannot exist apart from obedience.

B. Preliminary Aspects of the Ceremony of Priestly Consecration

(Leviticus 8:6)
Then Moses brought Aaron and his sons and washed them with water.

The consecration of Aaron and his sons began with a symbolic act of purification. Before the priests could serve, before they could offer sacrifices, and before they could wear the holy garments, they had to be cleansed. This first act of the ceremony revealed a fundamental truth about approaching God: holiness begins with cleansing.

a. Aaron and his sons:

This consecration ceremony was not for every Israelite. It was uniquely for the priesthood — for Aaron, who would serve as high priest, and his sons, who would minister as priests under him. The text specifically narrows the participants, signifying that not all are called to the same office or function within God’s people. While Israel as a nation was set apart as a “kingdom of priests” (Exodus 19:6), only Aaron’s line was chosen to serve in this specific, mediating role.

There were other forms of consecration open to any Israelite, such as the Nazirite vow mentioned in Numbers 6:1-2: “Then the LORD spoke to Moses, saying, ‘Speak to the children of Israel, and say to them: “When either a man or woman consecrates an offering to take the vow of a Nazirite, to separate himself to the LORD…”’” However, the priestly consecration was different. It was a divine calling that involved continual service before God on behalf of the people.

Then Moses brought: In this scene, Moses acted as the mediator between God and man. He alone performed the actions that set Aaron and his sons apart, because he stood as God’s appointed servant. As G. Campbell Morgan observed, “It is an arresting thing to see him thus exercising all the functions of the priestly office, although he was not permanently appointed thereto. The explanation is that he was acting as in the very place of God. God, through His servant, anointed Tabernacle and priests.”

Moses’ role here was unique and temporary. He symbolized how only one with divine authority could ordain others into priestly service. Just as Moses performed the consecration in obedience to God’s command, so the Lord Jesus Christ, our Great High Priest, appoints and sanctifies His people for service in the New Covenant.

b. And washed them with water:

The consecration process began with washing, a clear symbol of spiritual purification. Before Aaron or his sons could wear the holy garments or offer sacrifices, they had to be washed clean. This was not optional, for God required His servants to be pure both outwardly and inwardly before ministering in His presence.

The washing was not performed by Aaron or his sons themselves but by Moses. This detail carries deep spiritual significance. They did not cleanse themselves; they received cleansing. True holiness cannot be achieved through human effort but must be received from God through His appointed means. As it is written in Titus 3:5: “Not by works of righteousness which we have done, but according to His mercy He saved us, through the washing of regeneration and renewing of the Holy Spirit.”

This washing also prefigured the New Covenant believer’s cleansing through Christ. The apostle Paul described this in Ephesians 5:25-26: “Christ also loved the church and gave Himself for her, that He might sanctify and cleanse her with the washing of water by the word.” Just as Aaron and his sons were cleansed by the command and work of God, so believers today are cleansed by the Word of God and the regenerating power of the Holy Spirit.

This ceremony was public, taking place “at the door of the tabernacle of meeting.” This public aspect emphasizes that confession and cleansing are not to be hidden. Sin cannot be covered by secrecy; it must be brought to the light of God’s holiness. The act of being washed before the people also humbled the priests. Before they could minister, they had to first acknowledge their own unworthiness and need for cleansing.

Scholars such as Rooker and Harrison suggest that this washing was a full-body immersion, much like the ritual immersion later practiced on the Day of Atonement (Leviticus 16:4): “He shall put the holy linen tunic and the linen trousers on his body; he shall be girded with a linen sash, and with the linen turban he shall be attired. These are holy garments. Therefore, he shall wash his body in water, and put them on.” This complete washing symbolized total purification—nothing was left untouched.

However, this great washing was performed only once. From that point forward, the priests only needed to wash their hands and feet when entering the tabernacle or approaching the altar (Exodus 30:18-21): “You shall also make a laver of bronze, with its base also of bronze, for washing. You shall put it between the tabernacle of meeting and the altar. And you shall put water in it, for Aaron and his sons shall wash their hands and their feet in water from it. When they go into the tabernacle of meeting, or when they come near the altar to minister, to burn an offering made by fire to the LORD, they shall wash with water, lest they die.”

This pattern points to a spiritual truth for the believer. The initial cleansing of salvation happens once—completely and eternally. After that, continual cleansing is needed for fellowship and service. As Jesus said to Peter in John 13:10: “He who is bathed needs only to wash his feet, but is completely clean; and you are clean.” The once-for-all washing represents justification, while the ongoing washing of the hands and feet represents daily sanctification and confession.

Just as the priests were washed before putting on their garments, so believers must be cleansed by the blood of Christ before being clothed with His righteousness. Revelation 1:5 declares, “To Him who loved us and washed us from our sins in His own blood.” The priests’ washing in Leviticus 8 therefore typifies the saving and sanctifying work of Jesus Christ, who alone can make sinners fit to serve in God’s presence.

2. The Clothing of the High Priest in Priestly Garments

(Leviticus 8:7–9)
And he put the tunic on him, girded him with the sash, clothed him with the robe, and put the ephod on him; and he girded him with the intricately woven band of the ephod, and with it tied the ephod on him. Then he put the breastplate on him, and he put the Urim and the Thummim in the breastplate. And he put the turban on his head. Also on the turban, on its front, he put the golden plate, the holy crown, as the LORD had commanded Moses.

Following the act of washing, Aaron was clothed in the garments specifically designed for the high priest. Each article of clothing had deep symbolic meaning and reflected divine design, representing both the holiness and the glory of the office. The order of the dressing was intentional, each layer building upon the last, showing that the priestly office required full preparation before service in God’s presence.

a. And he put the tunic on him:

After being washed, Aaron could not stand before God in his own garments. The tunic was the first layer of the holy vestments, symbolizing purity and righteousness. His cleansing alone was not enough; he also had to be clothed in garments appointed by God.

This mirrors the spiritual reality of every believer in Christ. No one can stand before God in their own righteousness. As Isaiah 64:6 declares, “But we are all like an unclean thing, and all our righteousnesses are like filthy rags.” Instead, believers are clothed in the righteousness of Jesus Christ, as the Lord said to the church in Revelation 3:5: “He who overcomes shall be clothed in white garments, and I will not blot out his name from the Book of Life; but I will confess his name before My Father and before His angels.”

The tunic, robe, and ephod all point forward to the spiritual garments given to the saints. These are not earned or manufactured through human effort but are provided freely by God. As Charles Spurgeon beautifully wrote, “Note, that these garments were provided for them. They were at no expense in buying them, nor labour in weaving them, nor skill in making them; they had simply to put them on. And you, dear child of God, are to put on the garments which Jesus Christ has provided for you, at His own cost, and freely bestows upon you out of boundless love.”

This is the great exchange of salvation — the sinner’s filth is removed, and the righteousness of Christ is placed upon them. Romans 13:14 instructs believers, “But put on the Lord Jesus Christ, and make no provision for the flesh, to fulfill its lusts.”

b. Girded with the sash… the ephod… the breastplate… the turban:

Each part of the priestly garment was specifically crafted by divine instruction, as God declared in Exodus 28:2: “And you shall make holy garments for Aaron your brother, for glory and for beauty.” The beauty of these garments reflected the majesty of God’s holiness and the dignity of the office.

The Tunic: The tunic was woven of fine linen (Exodus 28:39), symbolizing purity and separation from defilement. Linen was a material that did not cause sweat (Ezekiel 44:18), representing a service before God free from fleshly effort.

The Sash: The sash was a broad, woven band tied around the waist (Exodus 28:39). It symbolized readiness for service, much like the spiritual instruction in Luke 12:35: “Let your waist be girded and your lamps burning.” The sash bound the garments together, portraying unity and preparation in the service of God.

The Robe: The robe was blue and seamless, with bells and pomegranates adorning its hem (Exodus 28:31–35). The blue symbolized heaven, showing that the priest served as a mediator between heaven and earth. The bells announced the priest’s movements within the tabernacle, reminding Israel that their mediator was alive and active before God. The pomegranates, symbols of fruitfulness, pointed to the spiritual vitality of a life consecrated to God.

The Ephod: The ephod was the most distinctive garment of the high priest, an apron-like vest made of gold, blue, purple, and scarlet threads interwoven with fine linen (Exodus 28:5–8). Upon the shoulder straps were two onyx stones engraved with the names of the twelve tribes of Israel (Exodus 28:9–12). This reminded the high priest that he bore the people of God upon his shoulders — a picture fulfilled perfectly in Christ, our Great High Priest, who carries His people continually. As Isaiah 9:6 declares, “The government will be upon His shoulder.”

The Breastplate: The breastplate, made with the same fine materials as the ephod, was attached to it with gold chains (Exodus 28:15–30). It contained twelve gemstones, each engraved with the name of a tribe of Israel, set in four rows of three. In wearing the breastplate, the high priest “bore the names of the sons of Israel over his heart” (Exodus 28:29). This symbolized both representation and love — that the high priest carried the people before God with compassion. Christ likewise bears His people upon His heart in constant intercession (Hebrews 7:25): “Therefore He is also able to save to the uttermost those who come to God through Him, since He always lives to make intercession for them.”

The Urim and the Thummim: Placed within the breastplate (Exodus 28:30), these objects were used to discern the will of God. Though their precise form is uncertain, they seem to have been two stones — one representing “yes” and the other “no.” When the high priest sought direction, he would draw one to reveal God’s answer. This act symbolized that divine guidance was sought directly from God’s presence, not through human reasoning. The believer today no longer requires physical stones, for God now speaks through His Word and the indwelling Holy Spirit (John 16:13): “However, when He, the Spirit of truth, has come, He will guide you into all truth.”

The Turban and the Golden Plate: The turban, or mitre, was a simple linen headpiece that represented submission and purity. On the front was a golden plate inscribed with the words Holiness to the LORD (Exodus 28:36–38): “You shall also make a plate of pure gold and engrave on it, like the engraving of a signet: HOLINESS TO THE LORD. And you shall put it on a blue cord, that it may be on the turban; it shall be on the front of the turban.” This inscription declared that the high priest and all his ministry were devoted entirely to God. Everything he bore — his garments, his duties, and his very life — was set apart for divine service.

This inscription also had a representative function. The high priest bore the iniquity of the holy things which the people of Israel offered. In wearing the crown inscribed “Holiness to the LORD,” he symbolically carried their imperfection into God’s presence and presented it sanctified. In Christ, this symbolism reaches its fullest meaning, for 2 Corinthians 5:21 proclaims, “For He made Him who knew no sin to be sin for us, that we might become the righteousness of God in Him.”

3. The Anointing of the Priests

(Leviticus 8:10–13)
Also Moses took the anointing oil, and anointed the tabernacle and all that was in it, and consecrated them. He sprinkled some of it on the altar seven times, anointed the altar and all its utensils, and the laver and its base, to consecrate them. And he poured some of the anointing oil on Aaron’s head and anointed him, to consecrate him. Then Moses brought Aaron’s sons and put tunics on them, girded them with sashes, and put hats on them, as the LORD had commanded Moses.

After the priests were washed and clothed, they were now ready for anointing. The washing had removed defilement, the garments provided righteousness, and the anointing bestowed empowerment. Each of these steps was essential in the process of consecration.

a. Moses took the anointing oil:

This oil was holy, prepared according to divine instruction, as recorded in Exodus 30:22–25: “Moreover the LORD spoke to Moses, saying: ‘Also take for yourself quality spices—five hundred shekels of liquid myrrh, half as much sweet-smelling cinnamon (two hundred and fifty shekels), two hundred and fifty shekels of sweet-smelling cane, five hundred shekels of cassia, according to the shekel of the sanctuary, and a hin of olive oil. And you shall make from these a holy anointing oil, an ointment compounded according to the art of the perfumer. It shall be a holy anointing oil.’”

This sacred mixture was not to be imitated or used for personal purposes; it was reserved exclusively for the service of God (Exodus 30:31–33). The anointing oil thus symbolized the sanctifying presence of the Holy Spirit, setting apart all that it touched for divine use.

Moses began by anointing the tabernacle and all that was in it, signifying that even the inanimate objects used in worship required consecration. Everything in God’s service must be holy. The sprinkling of the oil on the altar seven times symbolized completeness and perfection in sanctification. As Matthew Poole observed, “Seven times, to signify the singular use and holiness of it, which it was not only to have in itself, but also to communicate to all the sacrifices laid upon it.”

The altar, the utensils, the laver, and its base were all anointed and consecrated, illustrating that nothing related to worship could be used in a common way. Each element, from the bronze altar to the golden lampstand, was dedicated wholly to God. The same is true in the believer’s life: everything belonging to us—our body, time, possessions, and talents—must be consecrated to the service of the Lord (Romans 12:1): “I beseech you therefore, brethren, by the mercies of God, that you present your bodies a living sacrifice, holy, acceptable to God, which is your reasonable service.”

b. He poured some of the anointing oil on Aaron’s head and anointed him, to consecrate him:

The climax of this portion of the ceremony came when Moses poured the oil on Aaron’s head. The washing had cleansed him, but the anointing empowered and set him apart for priestly service. The anointing oil was not merely symbolic of position but also of divine enablement. It represented the Spirit of God equipping Aaron to perform his sacred duties.

The difference between the sprinkling of the oil on the tabernacle and the pouring of the oil on Aaron is important. The tabernacle and its furnishings were sprinkled lightly, but Aaron was anointed by pouring. This abundance illustrated that the Spirit’s anointing upon the priest was rich and overflowing. David reflected on this imagery in Psalm 133:2: “It is like the precious oil upon the head, running down on the beard, the beard of Aaron, running down on the edge of his garments.” The anointing was generous, visible, and fragrant, signifying fullness of the Spirit.

The act of pouring also foreshadowed the outpouring of the Holy Spirit in the New Testament, as seen at Pentecost. The same Spirit who empowered Aaron for priestly service now fills and empowers every believer for ministry. 1 John 2:20 affirms this truth: “But you have an anointing from the Holy One, and you know all things.” The Spirit consecrates every believer for service in the new priesthood under Christ, our eternal High Priest.

c. To consecrate him:

The anointing oil officially separated Aaron from ordinary life and devoted him to the holy service of God. To be consecrated meant to be wholly surrendered to divine use. The oil marked him as belonging to God alone. What once was common now became sacred.

Once anointed, the altar was no longer just a structure; the tabernacle was no longer merely a tent; and Aaron was no longer an ordinary man. The anointing transformed each of these into something sanctified and purposeful. This transformation teaches a vital spiritual truth: when the Spirit of God anoints a believer, they are no longer ordinary but set apart for eternal purpose.

As Walter Kaiser noted, “There is no statement in the Old Testament as to why oil typified the Holy Spirit. Oil was widely used in lamps. As the lamp burned, the oil seemed to vanish into the air. Such a connection of oil and air possibly may have made the typology natural in the Hebrew culture.” The imagery is striking — as oil fuels a flame, so the Spirit fuels the believer’s service to God.

d. Then Moses brought Aaron’s sons and put tunics on them, girded them with sashes, and put hats on them:

Aaron’s sons were also clothed and consecrated, though their anointing differed from Aaron’s. The oil was sprinkled on them later (Leviticus 8:30), but their garments represented service, humility, and obedience. These lesser priests shared in Aaron’s ministry but not in his supreme role as high priest.

Their clothing and calling foreshadowed the shared priesthood of believers under the New Covenant, as 1 Peter 2:9 declares: “But you are a chosen generation, a royal priesthood, a holy nation, His own special people, that you may proclaim the praises of Him who called you out of darkness into His marvelous light.”

4. The Sacrifice of the Sin Offering

(Leviticus 8:14–17)
And he brought the bull for the sin offering. Then Aaron and his sons laid their hands on the head of the bull for the sin offering, and Moses killed it. Then he took the blood, and put some on the horns of the altar all around with his finger, and purified the altar. And he poured the blood at the base of the altar, and consecrated it, to make atonement for it. Then he took all the fat that was on the entrails, the fatty lobe attached to the liver, and the two kidneys with their fat, and Moses burned them on the altar. But the bull, its hide, its flesh, and its offal, he burned with fire outside the camp, as the LORD had commanded Moses.

After anointing came sacrifice. The priests, though set apart by washing, clothing, and anointing, were still sinners in need of atonement. No one can serve in God’s presence without blood. Cleansing prepares the vessel, anointing empowers the servant, but atonement reconciles the sinner to God.

a. Aaron and his sons laid their hands on the head of the bull:

This action symbolized identification. By laying their hands on the bull, Aaron and his sons transferred their guilt to the substitute. The Hebrew term implies pressing firmly, signifying the deliberate placing of one’s sin upon the victim. As Spurgeon observed, “They came each one and leaned upon the victim, loading him with their burden, signifying their acceptance of its substitution, their joy that the Lord would accept that victim in their stead. When they put their hands on the bullock, they made a confession of sin.”

This typifies the believer’s faith in Christ. Just as the priests identified with the sacrifice, so the believer identifies with Jesus Christ, the spotless Lamb of God. Isaiah 53:6 declares, “All we like sheep have gone astray; we have turned, every one, to his own way; and the LORD has laid on Him the iniquity of us all.”

b. Then he took the blood, and put some on the horns of the altar all around with his finger, and purified the altar:

The altar, the central place of atonement, had to be purified by blood before it could receive any offerings. The blood touched the horns — symbols of strength and power — indicating that atonement and purification come only through the power of shed blood. The altar was then consecrated to make atonement for sin, becoming a holy place where forgiveness could be secured.

Moses poured the remaining blood at the base of the altar, and the best parts of the bull — the fat and internal organs — were burned as a pleasing aroma to the LORD. The rest, including the hide and flesh, was taken outside the camp and burned completely. This act symbolized the total removal of sin. As Hebrews 13:11–12 reveals, “For the bodies of those animals, whose blood is brought into the sanctuary by the high priest for sin, are burned outside the camp. Therefore Jesus also, that He might sanctify the people with His own blood, suffered outside the gate.”

The altar’s Hebrew name means “killing place.” Yet through the sacrifice, that place of death became holy. Likewise, the cross — humanity’s ultimate killing place — was transformed into the place of life and salvation.

5. The Sacrifice of the Burnt Offering

(Leviticus 8:18–21)
Then he brought the ram as the burnt offering. And Aaron and his sons laid their hands on the head of the ram, and Moses killed it. Then he sprinkled the blood all around on the altar. And he cut the ram into pieces; and Moses burned the head, the pieces, and the fat. Then he washed the entrails and the legs in water. And Moses burned the whole ram on the altar. It was a burnt sacrifice for a sweet aroma, an offering made by fire to the LORD, as the LORD had commanded Moses.

After the sin offering, Moses presented the ram as a burnt offering. This marked the next step in the priestly consecration, symbolizing complete surrender and devotion to God. The sequence of offerings was deliberate — first came cleansing, then anointing, then atonement, and now, total consecration.

a. Aaron and his sons laid their hands on the head of the ram:

As before, the priests identified themselves with the sacrifice. The laying on of hands signified the transfer of guilt and the acceptance of substitution. The act was not ceremonial formality but an expression of personal confession and acknowledgment of sin. Each priest recognized that his own life was forfeit apart from a substitute.

This gesture prefigures the believer’s union with Christ, who bore our sins on His own body. Isaiah 53:5–6 declares, “But He was wounded for our transgressions, He was bruised for our iniquities; the chastisement for our peace was upon Him, and by His stripes we are healed. All we like sheep have gone astray; we have turned, every one, to his own way; and the LORD has laid on Him the iniquity of us all.”

b. Moses burned the whole ram on the altar:

Unlike the sin offering, where only the fat and inward parts were burned, the burnt offering was consumed entirely on the altar. Nothing was held back. It was a total offering — a picture of complete devotion and self-surrender to the LORD.

The burnt offering symbolized a life wholly given to God. It declared, “We have failed to give our all to God. This animal now gives its all to atone for our failure, and we resolve to live now giving our all to Him.” It was, as the text says, “a sweet aroma, an offering made by fire to the LORD.”

The apostle Paul drew directly from this imagery when he wrote in Romans 12:1: “I beseech you therefore, brethren, by the mercies of God, that you present your bodies a living sacrifice, holy, acceptable to God, which is your reasonable service.” Just as the burnt offering was wholly consumed on the altar, believers are to yield their entire lives to God’s service — not in part, but in whole.

c. He washed the entrails and the legs in water:

The internal and external parts of the ram were washed before being placed on the altar. This act symbolized purity and internal cleansing. The priests’ consecration involved not only outward dedication but inward holiness. The washing of the entrails points to the cleansing of the inner life — motives, thoughts, and desires — while the washing of the legs signifies the purification of one’s walk and conduct before the LORD.

d. A sweet aroma, an offering made by fire to the LORD:

The burnt offering ascended as a “sweet aroma,” symbolizing divine satisfaction. This language anticipates Christ’s ultimate sacrifice. Ephesians 5:2 teaches, “And walk in love, as Christ also has loved us and given Himself for us, an offering and a sacrifice to God for a sweet-smelling aroma.” The fragrance of total obedience and self-giving pleased the LORD, both in the Old Testament type and in its New Testament fulfillment in Jesus Christ.

Thus, the burnt offering in the priestly consecration declared that complete devotion to God must follow cleansing and forgiveness. Only those who are purified, anointed, and forgiven can truly offer themselves wholly to God.

This demonstration of total commitment to the LORD only came after the first three aspects of the ceremony: cleansing, anointing, and atonement. Without these things settled first, we cannot truly give ourselves to God.

C. The Ceremony of Priestly Consecration

1. The Sacrifice and the Blood

(Leviticus 8:22–24)
And he brought the second ram, the ram of consecration. Then Aaron and his sons laid their hands on the head of the ram, and Moses killed it. Also he took some of its blood and put it on the tip of Aaron’s right ear, on the thumb of his right hand, and on the big toe of his right foot. Then he brought Aaron’s sons. And Moses put some of the blood on the tips of their right ears, on the thumbs of their right hands, and on the big toes of their right feet. And Moses sprinkled the blood all around on the altar.

This portion of the ceremony focused specifically on consecration — being fully dedicated to God’s service. It followed after sin had been atoned for and devotion expressed in the burnt offering. The priests were now set apart to live as God’s holy representatives among His people.

a. The second ram, the ram of consecration… Aaron and his sons laid their hands on the head of the ram:

As with the earlier offerings, the priests laid their hands upon the head of the sacrificial victim, identifying themselves with it. This act of identification was not limited to the atonement for sin but extended into the consecration of service. Just as they had confessed sin over the previous animals, now they acknowledged dependence upon the life and sacrifice of another in their ordination.

This principle carries profound significance for the believer. Our identification with Christ does not end with forgiveness — it continues into daily service and sanctification. We are not only redeemed by the blood of the Lamb but also consecrated by it. The apostle Paul expressed this truth in Galatians 2:20: “I have been crucified with Christ; it is no longer I who live, but Christ lives in me; and the life which I now live in the flesh I live by faith in the Son of God, who loved me and gave Himself for me.”

b. He took some of its blood and put it on the tip of Aaron’s right ear:

This striking act symbolized that the priest’s hearing, actions, and walk were all to be sanctified by the blood of sacrifice. The blood was placed on the ear, thumb, and toe — marking total consecration of body and soul to God.

It was not the wool or fat of the animal that was applied, but the blood — for Leviticus 17:11 declares, “For the life of the flesh is in the blood, and I have given it to you upon the altar to make atonement for your souls; for it is the blood that makes atonement for the soul.” The life of the sacrificial victim was to be seen in the life of the priest.

c. Tip of Aaron’s right ear, on the thumb of his right hand, and on the big toe of his right foot:

Each location of the blood held symbolic importance. The blood on the right ear meant that the priest must hear God’s voice and obey His Word. The blood on the right thumb indicated that his hands and actions must be consecrated to holy service. The blood on the right big toe signified that his walk must be holy, his path aligned with God’s direction.

The emphasis on the right side is significant. The right hand and foot symbolized strength, skill, and favor — the side of blessing and power. This was not permission for the left to act freely, but an expression of offering the best to God. The priests’ best faculties and abilities were to be devoted to divine service.

In New Testament typology, this points to the believer’s complete sanctification through Christ’s blood. Our hearing, our works, and our walk must all bear the mark of redemption. Romans 6:13 teaches, “And do not present your members as instruments of unrighteousness to sin, but present yourselves to God as being alive from the dead, and your members as instruments of righteousness to God.”

Aaron and his sons were literally marked by the blood — a permanent reminder that their ministry, their hearing, and their steps all belonged to the LORD. So too, believers are spiritually marked by the blood of Jesus Christ. As 1 Corinthians 6:19–20 declares, “Or do you not know that your body is the temple of the Holy Spirit who is in you, whom you have from God, and you are not your own? For you were bought at a price; therefore glorify God in your body and in your spirit, which are God’s.”

2. A Wave Offering to God

(Leviticus 8:25–29)
Then he took the fat and the fat tail, all the fat that was on the entrails, the fatty lobe attached to the liver, the two kidneys and their fat, and the right thigh; and from the basket of unleavened bread that was before the LORD he took one unleavened cake, a cake of bread anointed with oil, and one wafer, and put them on the fat and on the right thigh; and he put all these in Aaron’s hands and in his sons’ hands, and waved them as a wave offering before the LORD. Then Moses took them from their hands and burned them on the altar, on the burnt offering. They were consecration offerings for a sweet aroma. That was an offering made by fire to the LORD. And Moses took the breast and waved it as a wave offering before the LORD. It was Moses’ part of the ram of consecration, as the LORD had commanded Moses.

After the blood of consecration was applied to the priests, Moses proceeded to offer what was known as the wave offering before the LORD. This act symbolized the presentation of all that was best and devoted to God, and it marked the priests’ complete dedication to His service.

a. He took the fat and the fat tail:

This offering came from the same ram of consecration whose blood had been applied to the priests’ ear, thumb, and toe. The fat, the richest and best part of the animal, was chosen because it represented the choicest portion — the best of what belonged to the LORD. As stated earlier in Leviticus 3:16, “All the fat is the LORD’s.”

This offering, therefore, demonstrated that the priests were to give their very best to God, withholding nothing. Every element of the animal that symbolized richness and energy — the fat, the kidneys, and the lobe of the liver — was offered up to God. Nothing valuable or excellent was kept for themselves.

b. Waved them as a wave offering before the LORD:

The wave offering was an act of presentation and acknowledgment. The items were lifted up and moved back and forth before the LORD, signifying that they were offered to Him and that their acceptance came from His hand. The priest, or in this case Moses, would take the portions and lift them before the presence of God as an acknowledgment that all things belong to Him.

The wave offering involved both presentation and participation. It was first waved before the LORD to acknowledge His ownership, then burned as a sacrifice of total devotion. This gesture illustrated the surrender of both the offering and the offerer to the LORD. It declared that everything presented belonged to Him and that the priest’s own life was now yielded entirely to His service.

This parallels the believer’s act of dedication under the New Covenant, where our lives are continually presented to God as living sacrifices. As Paul wrote in Romans 12:1, “I beseech you therefore, brethren, by the mercies of God, that you present your bodies a living sacrifice, holy, acceptable to God, which is your reasonable service.”

The inclusion of unleavened bread, oil-anointed cakes, and wafers adds to the symbolism. The bread, being unleavened, represented purity and sincerity (free from sin and corruption), while the oil symbolized the Holy Spirit’s presence. Together, they portrayed a life that is holy, Spirit-filled, and consecrated to God.

c. Moses took them from their hands and burned them on the altar:

After Aaron and his sons presented the wave offering before the LORD, Moses took these portions from them and burned them on the altar. The text emphasizes that these were “consecration offerings for a sweet aroma” — offerings wholly pleasing to God.

Normally, parts of the sacrifice such as the right thigh were reserved for the priests as their portion (Leviticus 7:32–34). However, during the consecration ceremony, the priests themselves were being set apart and had no right to partake of these offerings. It would have been inappropriate for them to benefit from the sacrifices that symbolized their own dedication to God. Instead, everything was consumed on the altar to signify that they belonged entirely to the LORD.

This full consumption by fire pointed forward to the Lord Jesus Christ, who gave Himself entirely as a “sweet-smelling aroma” to God, as written in Ephesians 5:2: “And walk in love, as Christ also has loved us and given Himself for us, an offering and a sacrifice to God for a sweet-smelling aroma.”

d. And Moses took the breast and waved it as a wave offering before the LORD:

The breast portion, symbolizing affection and devotion, was waved as Moses’ part of the offering. This offering, too, was first presented to God, acknowledging that all things belonged to Him. Moses then received it back as his portion, showing that even the servant of God only receives what has first been offered to the LORD.

This principle carries a timeless lesson: all that we have — our service, gifts, and resources — must first be presented to God. Only what He blesses and returns is ours to enjoy and use in His service.

3. Blood Is Sprinkled on the Priestly Garments

(Leviticus 8:30)
Then Moses took some of the anointing oil and some of the blood which was on the altar, and sprinkled it on Aaron, on his garments, on his sons, and on the garments of his sons with him; and he consecrated Aaron, his garments, his sons, and the garments of his sons with him.

This final step in the consecration ceremony symbolized the complete sanctification of both the priests and their garments. The combination of oil and blood marked them as holy unto the LORD, set apart for His exclusive service.

a. Moses took some of the anointing oil and some of the blood which was on the altar, and sprinkled it:

The mixture of oil and blood held deep theological meaning. The blood alone symbolized cleansing and atonement, while the oil represented the Spirit’s anointing and empowerment. God required that both be applied together, indicating that forgiveness and consecration must never be separated from spiritual empowerment.

Charles Spurgeon captured this truth beautifully: “Yes, brethren, we need to know that double anointing, the blood of Jesus which cleanses, and the oil of the Holy Spirit which perfumes us. It is well to see how these two blend in one…. It is a terrible blunder to set the blood and the oil in opposition, they must always go together.”

This harmony between blood and oil is fulfilled perfectly in Christ. His atoning death (the blood) and the giving of the Spirit (the oil) work together in the believer’s life. We are both justified and sanctified — cleansed from sin and empowered to serve. 1 Corinthians 6:11 declares, “But you were washed, but you were sanctified, but you were justified in the name of the Lord Jesus and by the Spirit of our God.”

b. And sprinkled it on Aaron, on his garments:

The priests’ garments, previously spotless, were now marked with the permanent stain of the anointing mixture. This was a continual reminder of their consecration and dependence upon both the atonement of blood and the anointing of the Spirit. Holiness was not to remain theoretical or symbolic — it was to be visibly and permanently marked upon them.

Adam Clarke noted the typological connection to Christ: “Thus we find that the high priest himself must be sprinkled with the blood of the sacrifice; and our blessed Lord, of whom Aaron was a type, was sprinkled with His own blood. In His agony in the garden, in His being crowned with thorns, in the piercing of His hands and His feet, and in His side being pierced with the spear — all these were so many acts of atonement performed by the High Priest.”

In this sense, Aaron’s stained garments foreshadowed Christ’s suffering, in which His blood became both the price of redemption and the mark of consecration.

4. A Fellowship Meal with God

(Leviticus 8:31–32)
And Moses said to Aaron and his sons, “Boil the flesh at the door of the tabernacle of meeting, and eat it there with the bread that is in the basket of consecration offerings, as I commanded, saying, ‘Aaron and his sons shall eat it.’ What remains of the flesh and of the bread you shall burn with fire.”

Following the wave offering and the sprinkling of blood and oil, the priests shared a fellowship meal with God. This act completed the consecration ceremony, illustrating that their new relationship with God was not only about cleansing and dedication but also about communion and fellowship.

a. Boil the flesh at the door of the tabernacle of meeting, and eat it there with the bread:

The meal took place at the door of the tabernacle, in the very presence of God, where the consecration ceremony had begun. The portions of the ram remaining after the wave offering were now prepared and eaten by Aaron and his sons. This meal symbolized intimate fellowship with God, who had accepted the sacrifices and now invited His priests to dine in His presence.

The sequence is deeply theological. Each stage — washing, clothing, anointing, and sacrifice — prepared the priests to partake in communion with God. Only after sin had been atoned for and dedication completed could they enter this fellowship meal. The meal did not make them holy; it was a result of their sanctification.

Spurgeon insightfully explained, “Let not this distinction be forgotten; the eating of the sacrifice is not intended to give life, for no dead man can eat, but to sustain the life which is there already. A believing look at Christ makes you live, but spiritual life must be fed and sustained.”

Thus, the meal represented the ongoing relationship between the priests and the LORD. Their life had been sanctified and sustained by God’s grace, and this meal was a visible picture of that truth.

b. The symbolic meaning of eating:

Eating, as a picture of spiritual communion, conveys several important truths:

• Eating is personal. No one can eat for another. In the same way, no one can have a relationship with God on our behalf. Each believer must personally partake of Christ.

• Eating is inward. It is not enough to handle food or be near it — it must be taken in and digested. Similarly, we must take Christ into our hearts through faith, not merely acknowledge Him externally.

• Eating is active. It requires deliberate participation. Salvation and sanctification are not passive experiences; we must actively receive and respond to God’s grace.

• Eating arises from need and produces satisfaction. True fellowship with Christ is born out of spiritual hunger and brings rest and joy to the soul.

Jesus Himself used this imagery in John 6:53–57, when He said, “Most assuredly, I say to you, unless you eat the flesh of the Son of Man and drink His blood, you have no life in you. Whoever eats My flesh and drinks My blood has eternal life, and I will raise him up at the last day. For My flesh is food indeed, and My blood is drink indeed. He who eats My flesh and drinks My blood abides in Me, and I in him.”

In this way, the priests’ meal anticipated the believer’s ongoing communion with Christ — personal, inward, active, and satisfying.

c. What remains of the flesh and of the bread you shall burn with fire:

The leftovers of the meal were to be burned rather than stored. God desired that His fellowship with His priests be fresh, not stale or routine. This requirement also emphasized reverence and holiness. The meat of the consecration offering was sacred, and anything remaining could not be treated as common food.

This principle reminds believers that fellowship with God must be renewed daily. Yesterday’s devotion and intimacy are not sufficient for today. God desires living, present fellowship, not a stale relationship built on past experiences.

As the manna in the wilderness had to be gathered fresh every morning (Exodus 16:19–20), so too must our communion with God be renewed each day. He desires fresh prayer, fresh obedience, and fresh devotion.

5. Seven Days of Consecration

(Leviticus 8:33–36)
And you shall not go outside the door of the tabernacle of meeting for seven days, until the days of your consecration are ended. For seven days he shall consecrate you. As he has done this day, so the LORD has commanded to do, to make atonement for you. Therefore you shall stay at the door of the tabernacle of meeting day and night for seven days, and keep the charge of the LORD, so that you may not die; for so I have been commanded.” So Aaron and his sons did all the things that the LORD had commanded by the hand of Moses.

The consecration ceremony concluded with a seven-day period of separation and devotion. This was not a mere waiting period but a continuation of consecration, reflection, and fellowship before God.

a. You shall not go outside the door of the tabernacle of meeting for seven days:

The priests were required to remain within the tabernacle court for a full week. This seclusion emphasized the completeness and perfection of their consecration. As Clarke observed, “This number was the number of perfection among the Hebrews; and the seven days’ consecration implied a perfect and full consecration to the sacerdotal office.”

This command also pointed forward to future priestly ordinations. In later generations, Aaron’s descendants would undergo the same seven-day process, as described in Exodus 29:35–36: “Thus you shall do to Aaron and his sons, according to all that I have commanded you. Seven days you shall consecrate them. And you shall offer a bull every day as a sin offering for atonement.”

Each day’s sacrifices reinforced the truth that even priests — those serving before the LORD — were sinners in need of continual atonement.

b. He shall consecrate you:

This phrase may refer to Moses as the one carrying out the ritual, but ultimately it is God who consecrates. No ceremony, however elaborate, has meaning unless the LORD Himself sets a person apart for His service. Consecration is not man’s achievement but God’s work of grace.

As G. Campbell Morgan noted, “Nothing is to be omitted which Jehovah commands. His priests must be washed, robed, anointed, sustained, separated, and all in His way, or they cannot exercise their functions in His service. To neglect anything is to invalidate ministry.” God’s pattern of consecration — cleansing, clothing, anointing, sacrifice, and separation — remains true for His servants today.

c. To make atonement for you:

This repeated atonement during the seven days reminded the priests of their continual need for God’s mercy. It reinforced humility and dependence upon divine grace. They could not minister from a position of self-sufficiency or pride but only through the constant covering of sacrificial blood.

This truth finds ultimate fulfillment in Christ, the sinless and eternal High Priest. Hebrews 9:7–14 contrasts the temporary atonement of Aaron’s priesthood with the perfect and once-for-all atonement of Jesus Christ: “But Christ came as High Priest of the good things to come, with the greater and more perfect tabernacle not made with hands… Not with the blood of goats and calves, but with His own blood He entered the Most Holy Place once for all, having obtained eternal redemption.”

d. You shall stay at the door of the tabernacle of meeting day and night for seven days:

During these seven days, Aaron and his sons lived entirely within the sacred space of the tabernacle court. Their meals, prayers, and duties all took place in the presence of God. This required reflection, devotion, and constant awareness of His holiness.

Spurgeon commented, “The Lord’s part was consumed with fire upon the altar, and another portion was eaten by man in the holy place. The peace offering was thus an open declaration of the communion which had been established between God and man, so that they ate together, rejoicing in the same offering.”

He also warned of the danger of ministry without nourishment: “I know some good people who are very busy indeed in the services of God, and I am very delighted that they should be, but I would caution them against working and never eating. They give up attending the means of grace as hearers, because they have so much to do as workers.”

This seven-day seclusion ensured that before the priests ministered to others, they first spent sufficient time in the presence of God, learning to delight in His fellowship.

e. You shall stay at the door of the tabernacle… and keep the charge of the LORD:

At the end of the seven days, the priests would emerge either in love with God’s presence or weary of it. Their response would reveal the true condition of their hearts. Those who approached consecration with faith and reverence would echo the psalmist’s words in Psalm 84:1–2: “How lovely is Your tabernacle, O LORD of hosts! My soul longs, yes, even faints for the courts of the LORD; My heart and my flesh cry out for the living God.”

Finally, the warning “so that you may not die” underscores the seriousness of God’s holiness. To neglect the divine commands would bring judgment, especially in the inaugural consecration. As Poole noted, “If the threatening seem too severe for the fault, it must be considered both that it is the usual practice of lawgivers most severely to punish the first offences for the terror and caution of others, and for the maintenance of their own authority.”