For whatsoever things were written aforetime were written for our learning, that we through patience and comfort of the scriptures might have hope.
Romans 15:4



 A Bible Study - Commentary by Jim Melough

Copyright 2004 James Melough

8:1.  “And the Lord spake unto Moses, saying,”


8:2.  “Take Aaron and his sons with him, and the garments, and the anointing oil, and a bullock for the sin offering, and two rams, and a basket of unleavened bread;”


Moses represents the principle of law; and Aaron, the principle of grace, and it is to be noted that in the preceding chapter, God's communication comes through both Moses and Aaron, and for a good reason: law and grace are both involved when it comes to our spiritual food, for had the sentence of the law not been executed against our Representative at Calvary, there could be no spiritual life to be nurtured by spiritual food.  But grace has given Him to be our Representative, to die in our stead, and in resurrection, to become the spiritual food to nourish the new life bestowed by grace, and appropriated by faith.


Since Aaron represents the Lord Jesus Christ; and his sons, believers, the lesson being taught here typologically relates to the Lord and to us who have become His sons through faith in Him as our Savior and Lord, “Behold I and the children which God has given me,” and “Now are we the sons of God,” Hebrews 2:13 and 1 John 3:2


Garments are to the body what habits are to the life, so the new garments with which Aaron and his sons were to be clothed, declare symbolically that believers are clothed in Christ’s righteousness; and since the anointing oil represents the Holy Spirit, their being anointed portrays the truth that every believer is also anointed, i.e., we are indwelt, sealed, and empowered for service, by His Holy Spirit; and the bullock for the sin offering, portrays Christ as the One Who has voluntarily become our sin offering by dying in our guilty stead for our sins.  Since the ram is the biblical symbol of dedication, the one sacrificed as a burnt offering, see verse 18, represents Christ’s dedication of Himself even unto death, as being first for the Father’s glory; while the second portrays Him as dying in our guilty stead for our sins, so that we might be cleansed and fitted to serve God as a royal company of priests, see 1 Peter 2:9.


The basket of unleavened bread represents the written Word which is as essential for our spiritual well-being as is literal bread for our physical and mental health.


8:3.  “And gather thou all the congregation together unto the door of the tabernacle of the congregation.”


God would have all the congregation know that He had chosen Aaron and his sons to be His priests, and thus allay any suspicion that they themselves were acting presumptuously. 


The same principle applies today in the Church relative to the recognition of those whom God has gifted as evangelists, elders, and teachers.  Every believer is given his spiritual gift at the moment of his conversion, but no one knows what that gift is until, by his diligent faithfulness in doing what God gives him to do, it becomes apparent to the assembly that the man has been given the gift of evangelizing, shepherding, or teaching, he himself, almost invariably, being the last to know that God has so endued him.


It is to be noted relative to spiritual gift, that God has given two commands: “Neglect not the gift that is in thee,” 1 Timothy 4:14; and “stir up the gift of God, which is in thee,” 2 Timothy 1:6.  The sorry state of the Church today, however, is eloquent testimony to the fact that these commands have been blatantly disobeyed. 


While natural gift and spiritual gift are altogether different, they do have some common features, e.g., the great painters and musicians, while born with natural talent, would never have become great had they not devoted countless hours to developing their gift; and so is it with spiritual gift: unless developed by assiduity it will lie dormant, its existence unsuspected, and wasted.


8:4.  “And Moses did as the Lord commanded him; and the assembly was gathered together unto the door of the tabernacle of the congregation.”


Relative to “the door of the tabernacle,” we must note that that entrance was a figure or type of the Lord Jesus Christ Who said, “I am the door,” John 10:7, 9, so that their gathering there to hear God’s word is the symbolic reminder that today God speaks to men through His Son by means of the written Word, as it is written, “God ... hath in these last days spoken unto us by his Son....” Hebrews 1:1-2.  If we would hear God’s voice we must read the Bible.


8:5.  “And Moses said unto the congregation, This is the thing which the Lord commanded to be done.”


What Moses was about to do was what God had commanded to be done; and the care with which he obeyed rebukes the nonchalance with which His commands are treated today even by multitudes of professing Christians.


8:6.  “And Moses brought Aaron and his sons, and washed them with water.”


The physical cleansing resulting from the literal washing, points symbolically to the fact that the righteousness which is Christ’s inherently, belongs also to those who have trusted Him as Savior. But it declares also that those who would render God service must also be clean as to their walk or manner of life, i.e., every known sin must be confessed to God, repented of, and forsaken, for God will not use an unclean vessel, as it is written, “But as he who has called you is holy, so be ye holy in all manner of conversation (living); because it is written, Be ye holy, for I am holy,” 1 Peter 1:15-16.


It is to be noted that this overall washing was a one-time-only cleansing pointing to the complete spiritual purification undergone by the believer at the moment of conversion.  Thereafter the priests had only to wash their hands and feet, an act which declares symbolically that after conversion the believer only needs daily to confess, repent of, and forsake the sin which occurs in his life each day.


8:7.  “And he put upon him the coat, and girded him with the girdle, and clothed him with the robe, and put the ephod upon him, and he girded him with the curious girdle of the ephod, and bound it unto him therewith.”


The coat was an undergarment or tunic, around which was tied the girdle or sash, and over these were placed the robe and the ephod or sacred apron, and then on top of them around his waist the “curious” girdle. i.e., the skilfully or artistically made belt or waistband. 


To gird, incidentally, is to secure, encircle, support, fortify, etc., and relative to the believer’s spiritual armor it is instructive to note what is written in Ephesians 6:14, “Stand therefore, having your loins girt about with truth ....” the Bible informing us that God’s Word is truth, John 17:17, “... thy word is truth.” 


Inasmuch as five is the number of responsibility, the five articles constituting Aaron’s priestly uniform point to the fact that we who are constituted a royal kingdom of priests, 1 Peter 2:9, are responsible to “serve God acceptably with reverence and godly fear,” Hebrews 12:28.  There being two sets of garments, the inner and the outer, declares the truth that as the inward life which God sees, is to be holy, so the outer life which man sees must also be holy.


The two girdles may also represent the Scriptures: the Old and New Testaments; both of which are to “gird” not only the outward life, but also the inward.


8:8.  “And he put the breastplate upon him: also he put in the breastplate the Urim and the Thummim.”


The breastplate was literally the linen pouch suspended from the shoulders of Aaron’s robe, covering his breast, and studded with precious stones, each one having engraved upon it the name of one of the tribes of Israel.  Placed within this pouch were the Urim, meaning lights, and the Thummim meaning perfections, two precious stones used in a manner not explained, to ascertain God’s will in connection with His people Israel.  (A possible means of use may have been that one stone represented Yes, and the other No, the question used to ascertain God’s will being couched in such a way as to permit a Yes or No answer, for example, Shall we go to battle?  Aaron would then withdraw one of the stones, without knowing which until he saw it).


8:9.  “And he put the miter upon his head; also upon the miter, even upon his forefront, did he put the golden plate, the holy crown; as the Lord commanded Moses.”


The miter was a tall pointed cap similar to that of a present-day bishop; and the golden plate or crown on the front of it portrayed the glory of the One of Whom the priest was the human representative.  Today, in contrast, the man is to uncover his head in the gatherings of the Church, for as declared in 1 Corinthians 11:7 “For a man indeed ought not to cover his head, forasmuch as he is the image and glory of God ....”


8:10.  “And Moses took the anointing oil, and anointed the tabernacle and all that was therein, and sanctified them.”


Since oil is a symbol of the Holy Spirit, and since the Tabernacle is a symbol of the Church, the truth being declared in the application of the oil to the Tabernacle and all its furniture, is that all those who comprise the Church are indwelt, sealed, and empowered by the Holy Spirit, and sanctified, i.e., set apart for God.


8:11.  “And he sprinkled thereof upon the altar seven times, and anointed the altar and all his vessels, both the laver and his foot, to sanctify them.”


The altar, which was an OT type of the cross, was uniquely associated with Israel’s worship, their sacrifices being types of the Lord Jesus Christ.  Its being sprinkled therefore, seven times (number of perfection or completeness) with the oil, reminds us that everything connected with the offering of His one perfect Sacrifice on the cross was also under the control of the Holy Spirit, as it is written in Hebrews 9:14 “How much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your conscience from dead works to serve the living God?”


The laver was the large brazen cistern of unspecified size located in the outer court of the Tabernacle, which held the water used for the cleansing of the priests in connection with their presentation of the peoples’ sacrifices.  It represents the written Word, see for example Ephesians 5:26 “That he (Christ) might sanctify and cleanse it (the Church) with the washing of water by the word,” the water here being very clearly a type or symbol of the written Word.  Its “foot,” the base or pedestal upon which the laver sat, may be symbolic of the throne of God, the unshakeable foundation upon which every word of Scripture rests.


8:12.  “And he poured of the anointing oil upon Aaron’s head, and anointed him, to sanctify him.”


The oil is a symbol of the Holy Spirit, and since Aaron is a type of Christ, the symbolic picture here is of the Lord Jesus Christ’s being anointed with the Holy Spirit, as it is written, “Thou has loved righteousness, and hated iniquity; therefore God, even thy God, hath anointed thee with the oil of gladness above thy fellows,” Hebrews 1:9.


The fact that the oil was poured upon Aaron’s head speaks of the fulness of the measure of the Lord’s anointing.  With us there is continuous fluctuation of the extent to which the Holy Spirit has control of our lives.  There was no such variation in Christ’s life.  He was never less than completely filled with the Holy Spirit.


“... to sanctify him.”  “Sanctify” means “to set apart,” and here Aaron is being set apart to serve God as His high priest, in which capacity he is a type of Christ Who is our great High Priest, see for example, Hebrews 2:17; 3:1; 4:14,15.


8:13.  “And Moses brought Aaron’s sons, and put coats upon them, and girded them with girdles, and put bonnets upon them; as the Lord commanded Moses.”


Aaron’s sons represent believers of this present Church age, the Lord Jesus Christ Himself describing us as “the children” whom God has given Him, see Hebrews 2:13.  Their having coats put upon them portrays our state relative to righteousness: the “filthy rags” of self-righteousness which were formerly our only covering, have been exchanged for the spotless robe of Christ’s righteousness.


The counterpart of their having been girded with girdles, is that we are also girded, spiritually, with the written Word, as declared in Ephesians 6:14, “Stand therefore, having your loins girt about with truth ....” the definition of “truth” being given in John 17:17, “... thy word is truth.”


Their having bonnets put upon their heads speaks symbolically of their minds being guarded, and the application of the type to us is stated in Romans 12:2, “... be ye transformed by the renewing of your mind,” Philippians 2:5, “Let this mind be in you, which was also in Christ Jesus,” and 1 Peter 1:13, “... gird up the loins of your mind.”


“... as the Lord commanded Moses,” warns us that for them, and for us, this was a command, not an option.


8:14.  “And he brought the bullock for the sin offering: and Aaron and his sons laid their hands upon the head of the bullock for the sin offering.”


Sin must be dealt with: atoned for, and put away, before their priestly service could begin, and the same truth applies to us.  Before attempting to render any service, we must examine ourselves, confessing, repenting of, and forsaking every known sin, for God will not use an unclean vessel.


Here the bullock, the largest and most costly of the offerings, is a type of Christ as the One, Who by the offering of Himself, has atoned for and put away our sin.


8:15.  “And he slew it; and Moses took the blood, and put it upon the horns of the altar round about with his finger, and purified the altar, and poured the blood at the bottom of the altar, and sanctified it, to make reconciliation upon it.”


Its being slain declares the truth that Christ must die before our sins could be atoned for and put away.  The application of the blood to the horns of the altar announces that Christ’s sacrificial death was first for God’s glory; its being poured at the bottom of the altar, telling us that it was also for the remission of our sins.


The sanctification of the altar, i.e., its being set apart for the presentation of Israel’s offerings to God, typifies the truth that the Lord’s Table, around which we gather on the first day of the week to remember the Lord’s death, and present our worship to the Father, is also sanctified by the Lord’s blood shed at Calvary for the remission of our sins.


“... to make reconciliation upon it” points to the truth that by virtue of the Lord’s precious blood, reconciliation has been effected between a holy God and every believer, as it is written, “... that he (Christ) might reconcile both (Jew and Gentile) in one body by the cross, having slain the enmity thereby: and he came and preached peace to you which were afar off, and to them that were nigh.  For through him we both have access by one Spirit unto the Father,” Ephesians 2:16-18.  He is satisfied, and we ought to be too.


8:16.  “And he took all the fat that was upon the inwards, and the caul above the liver, and the two kidneys, and their fat, and Moses burned it upon the altar.”


Fat is too rich for man’s digestion, except in very small amounts.  In the offerings it represents that apprehension of Christ’s worth which is beyond human comprehension, God alone being able to measure its merit.  That truth is further emphasized in the fact that all the fat mentioned here was attached to the inwards, the hidden organs which man couldn’t see.  The truth being declared symbolically is that Christ’s sacrifice was first for the Father’s glory, and then for the redemption of men’s souls.


8:17.  “But the bullock, and his hide, his flesh, and his dung, he burnt with fire without the camp: as the Lord commanded Moses.”


This presents another aspect of Christ’s sacrifice which is the diametric opposite of the one we have just discussed: it sets Him before us as the One who was willing to be made sin so that we might be made righteous in God’s sight, as it is written in 2 Corinthians 5:21, “For he hath made him who knew no sin, to be sin for us, that we might be made the righteousness of God in Him.”


8:18.  “And he brought the ram for the burnt offering: and Aaron and his sons laid their hands upon the head of the ram.”


As noted already, the ram was almost invariably the sacrifice associated with dedication, that fact being confirmed here in that it was presented as a burnt offering in connection with the dedication of Aaron and his sons.  It speaks of Christ’s life and death as being first for God’s glory.  The fact that Aaron and his sons “laid their hands upon the head of the ram” was the symbol of their identification with it: their lives and service were also to be for God’s glory.


The laying of their hands on the ram’s head rather than on another part of its body, e.g., its shoulders or back, is the symbolic reminder that dedicated service can’t be separated from spiritual intelligence: they belong together.


8:19.  “And he killed it, and Moses sprinkled the blood upon the altar round about.”


While the death of the ram foreshadows that of Christ, it also reminds us that effective service requires that we too are to live as those who are also dead to the world, having been crucified to it by the cross of Christ, see Galatians 6:14, “But God forbid that I should glory, save in the cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world.”


The blood sprinkled on and around the altar continues to declare the value of Christ’s death in God’s sight; but it declares also the value to God of the life of the believer who lives in this world as having been crucified to it, and it unto him.


It is generally understood that it was Moses who slew the ram, but since he represents the principle of law, the truth thus declared is that it is man’s violation of God’s law that required Christ to die in our stead if we were to live.


8:20.  “And he cut the ram into pieces; and Moses burnt the head, and the pieces, and the fat.”


It is also generally accepted that it was Moses who dissected the animal; while the special mention of the head first, reminds us that the Lord Jesus Christ came to earth fully aware of all that lay before Him, including the terrible death He would die as man’s Representative, before returning to heaven.


The pieces into which it was cut seem to portray the truth that every phase and activity of the Lord’s life, from His childhood till His death, were characterized by the same holiness as marked the few years of His public ministry.


8:21.  “And he washed the inwards and the legs in water; and Moses burnt the whole ram upon the altar: it was a burnt sacrifice for a sweet savor, and an offering made by fire unto the Lord; as the Lord commanded Moses.”


The inwards represent the Lord’s inner life which only the Father could see, while the legs portray His public life lived under the scrutiny of men; the washing of both parts with water declaring that every part of His life was washed in, i.e., governed by the “water” of the written Word.  Because His life was thus “washed” it was a perpetual burnt offering, a sweet savor to the Father.  But since fire is a symbol of the Holy Spirit, and also of testing, its being “an offering made by fire unto the Lord” tells us that amid all the testings of earth, Christ’s whole life as Son of man, was lived under the Holy Spirit’s control, hence its being a sweet savor to the Father.


The practical lesson for us is that if our lives are to be pleasing to God amid all the testings of earth, they too must be lived in the same manner.  And that this mode of life is not merely an option but an imperative, is declared in the words “as the Lord commanded Moses.”


8:22.  “And he brought the other ram, the ram of consecration: and Aaron and his sons laid their hands upon the head of the ram.”


As discussed above, the ram of consecration portrays the life of the Lord Jesus Christ as being completely devoted to the will of the Father, even unto death.  Aaron and his sons laying their hands on the head of this ram, declares symbolically that we too are to identify with Him by a similar dedication of our lives to God


8:23.  “And he slew it; and Moses took of the blood of it, and put it upon the tip of Aaron’s right ear, and upon the thumb of his right hand, and upon the great toe of his right foot.”


The slain ram continues to portray the Lord in His death; and the laying of the hands of Aaron and his sons upon its head continues to picture our identification with Christ in His death.  We too have become dead to this world and all that pertains to it, hence the imperative of avoiding involvement with it and its affairs more than is absolutely necessary.  We are to pass through it as pilgrims and strangers traversing an enemy’s land on our way home to heaven.


The placing of the ram’s blood on the tip of Aaron’s right ear is the symbolic declaration of the fact that our ears are to be attuned to Christ’s voice speaking to us from the pages of Scripture.  We are to obey it.


The right hand is the symbol of power and service, and the blood upon it tells us that we are to be about the Lord’s business during our brief sojourn here on earth.  And since the foot is the symbol of our walk or manner of life, the blood upon the great toe of Aaron’s right foot declares the imperative of living our lives in such fashion as to demonstrate that we belong to Christ, and are responsible to live so as to glorify Him.


8:24.  “And he brought Aaron’s sons, and Moses put of the blood upon the tip of their right ear, and upon the thumbs of their right hands, and upon the great toes of their right feet: and Moses sprinkled the blood upon the altar round about.”


The blood-anointed ear speaks of obedience to God’s Word; the anointed right thumb, of obedient service; the anointed right big toe, of an obedient walk.  In all of this, Christ, typified here by Aaron, was perfectly obedient, but Aaron, being only a man, was not: there were failures in his life.  What is portrayed here typologically, applies to us as redeemed men, and in spite of the failure that is inseparable from our human-though-redeemed state, we are to strive after the perfection of the divine pattern.


Since that blood with which they were anointed represents the precious blood of Christ with which we are anointed spiritually, its being sprinkled upon and round about the altar continues to remind us that the Lord’s sacrifice was first for the Father’s glory.


8:25.  “And he took the fat, and the rump, and all the fat that was upon the inwards, and the caul above the liver, and the two kidneys, and their fat, and the right shoulder:


“... the caul” is the innermost membrane of the sac surrounding an embryo, but in the present context it is the fatty membrane located above the liver.  The rump and the shoulder, the most heavily fleshed sections of an animal, are the only non-fatty parts mentioned here.  They speak of Christ as the spiritual food of His redeemed people available to us in the Old and New Testaments.


8:26.  “And out of the basket of unleavened bread, that was before the Lord, he took one unleavened cake, and a cake of oiled bread, and one wafer, and put them on the fat, and upon the right shoulder:”


The one unleavened cake taken from the basket of unleavened bread portrays Christ in His sinless humanity; and the cake of oiled bread represents Him as being anointed with the Holy Spirit; while the one wafer (a very thin cake) points to His being tested under God’s judgment against sin, He, Christ, having voluntarily taken our sins upon Himself, and yet remaining Himself sinless.


The placing of these things upon the fat - which represents the richness of Christ’s life - continues to point to the truth that

His taking our sins upon Himself did not diminish His own inherent holiness.  The placing of them also upon the right shoulder - the side of power and might - informs us that He, and only He, could die the death which is the concomitant of sin, and yet rise again to live in the power of an endless life, see Hebrews 7:16, “Who is made, not after the law of a carnal commandment, but after the power of an endless life.”


8:27.  “And he put all upon Aaron’s hands, and upon his sons’ hands, and waved them for a wave offering before the Lord.”


A wave offering was one which the offerer held out horizontally towards the altar, whereas the heave offering was lifted up vertically towards heaven.  The wave offering speaks principally of man’s service here on earth; the heave offering, of his worship presented to God in heaven.  In the present instance the wave offering speaks not only of the earthly service of Aaron and his sons - which is itself typological of ours - but also of the Lord’s service here on earth.  In His life and death He was the true wave offering typified by all the others offered during the OT age.


8:28.  “And Moses took them from off their hands, and burnt them on the altar upon the burnt offering: they were consecrations for a sweet savor: it is an offering made by fire unto the Lord.”


It was Moses, the representative of law, who received these things from the hands of Aaron and his sons, and who, as their representative, offered them to God, Who bids us see in them that one perfect sacrifice of which all the others were but types.


Inasmuch however, as they were “consecrations,” i.e., for the consecration of Aaron and his sons to God’s service - Aaron being a type of Christ; and his sons, of us - the practical lesson being taught is that we too who are constituted a royal kingdom of priests, are also to consciously dedicate ourselves to God’s service, the Lord Jesus Christ, our great High Priest, being our perfect Example.


“... it is an offering made by fire,” reminds us that a dedication made in the energy of the flesh is worthless: the Holy Spirit, represented here by the fire, must be given complete control of our lives; He alone must direct our service.


8:29.  “And Moses took the breast, and waved it for a wave offering before the Lord: for of the ram of consecration it was Moses’ part; as the Lord commanded Moses.”


In Scripture the breast always speaks of affection, love, and tenderness, but since Moses represents law, his being given the breast as his portion, is very clearly to teach us that our service is not to be a cold, legalistic thing divorced from love, for if love is not the impelling force behind all that we do, then our service is worthless, as is declared in 1 Corinthians 13:1-3, “Though I speak with the tongues of men and of angels, and have not love, I am become as sounding brass, or a tinkling cymbal.  And though I have the gift of prophecy, and understand all mysteries, and all knowledge; and though I have all faith, so that I could remove mountains, and have not love, I am nothing.  And though I bestow all my goods to feed the poor, and though I give my body to be burned, and have not love, it profiteth me nothing.”


8:30.  “And Moses took of the anointing oil, and of the blood which was upon the altar, and sprinkled it upon Aaron, and upon his garments, and upon his sons, and upon his sons’ garments with him; and sanctified Aaron, and his garments, and his sons, and his sons’ garments with him.”


As discussed already, oil is a symbol of the Holy Spirit; and the blood represents that of Christ by which we are redeemed.  The sprinkling therefore of the oil and blood upon Aaron and his sons, and upon their garments, speaks symbolically of the fact that every believer is similarly redeemed and anointed.  Since garments represent the outward life seen by men, their being sprinkled with the oil and blood teaches us that our changed state is to be made apparent to men by our manner of living.  The blood and oil upon their flesh is to remind us that the holiness which meets the eye of man is not to be a mere outward superficiality: it must also meet the omniscient eye of God.


Their being sanctified means simply that they were set apart for God, as we also have been, and our lives should be such as will make that evident to those who observe our daily lives.


8:31.  “And Moses said unto Aaron and to his sons, Boil the flesh at the door of the tabernacle of the congregation: and there eat it with bread that is in the basket of consecrations, as I commanded, saying, Aaron and his sons shall eat it.”


This verse tells us that Bible study is an imperative, not an option, for the spiritual counterpart of literal eating is the nurturing of our spiritual lives with the bread of heaven, the Scriptures.


There are two essentials involved in boiling: 1) a vessel to hold the water and the item being boiled, and 2) a fire; and their counterparts are necessary in connection with Bible study.  The believer is the vessel; the water is the part of the Word already known; the item being boiled is the portion of Scripture presently being studied; and the fire is the Holy Spirit; “the bread in the basket of consecrations” is the whole Word.


Their having to prepare and eat their food “at the door of the tabernacle of the congregation,” i.e., at the place where their daily service began, declares the truth that each day must begin with the study of a portion of Scripture if we would hope to render effective service.


Its being reserved exclusively for Aaron and his sons is the symbolic announcement of the truth that only believers can understand the Scriptures, as it is written, “But the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned,” 1 Corinthians 2:14, “receiveth” here meaning to receive favorably, give ear, embrace, make one’s own, approve, not to reject.


8:32.  “And that which remaineth of the flesh and of the bread shall ye burn with fire.” 


The lesson being taught in this command is that there must be a daily intake of spiritual food, i.e., a daily reading and meditating on a portion of Scripture.  Yesterday’s portion is not sufficient for today.


8:33.  “And ye shall not go out of the door of the tabernacle of the congregation in seven days, until the days of your consecration be at an end: for seven days shall he consecrate you.”


Since seven is the number of perfection or completion, these seven days represent the whole of the believer’s life, and teach the lesson that as long as he lives the believer must continue to read, meditate upon, and obey what is written in Scripture. 


8:34.  “As he hath done this day, so the Lord hath commanded to do, to make an atonement for you.”


This means simply that the ritual of that day was to be continued for the seven days of the dedication period, “... to make an atonement for you” being the reminder that only those whose sins have been atoned for, i.e., believers, can render God service.


8:35.  “Therefore shall ye abide at the door of the tabernacle of the congregation day and night seven days, and keep the charge of the Lord, that ye die not: for so I am commanded.”


Their having to “abide at the door of the tabernacle ...” through which they would go out at the end of their period of service, is the symbolic reminder that we too are to abide spiritually in the same place.  We are to live each day in the realization that it could be our last on earth.  Today could be the day in which we will be called home to heaven.


Their having “to keep the charge of the Lord,” i.e., obey God’s commands, warns us that we too are under the same obligation.


“... that ye die not.”  This may not be taken to teach that a believer could lose his salvation, but rather that time spent in disobedience is time in which we might as well be dead, for it will bring us no reward on that day when we shall stand at the Bema, the judgment seat of Christ.


8:36.  “So Aaron and his sons did all things which the Lord commanded by the hand of Moses.”


As discussed already, Aaron is a type of Christ as our great High Priest; and his sons, types of believers.  We are to duplicate their obedience.  “... all things which the Lord commanded by the hand of Moses” is the repeated reminder that obedience is an imperative, not an option.

[Leviticus 9]


     Scripture portions taken from the Holy Bible, King James Version
© 2000-2005 James Melough