Barnes' Notes on the Whole Bible

Leviticus 8:0; Leviticus 9:0; Leviticus 10:0: The Service of the Sancuary Inaugurated

This is the only historical portion of the Book of Leviticus, with the exception of Leviticus 24:10-23.

A bullock ... two rams ... a basket - compare Exodus 29:1-3. This shows the coherence of this part of Leviticus with the latter part of Exodus. The basket of unleavened bread used on this occasion appears to have contained:

(1) cakes or loaves of the ordinary unleavened bread;

(2) cakes of oiled bread, rather, oil bread (see Leviticus 2:1, Leviticus 2:4); and

(3) oiled wafers (see Leviticus 2:4, Leviticus 2:6).

Rabbinical tradition says that there were six cakes of each sort.

Gather ... - Rather, gather all the assembly together toward the entrance of the tent of meeting. See Leviticus 4:13. The whole body of the people were summoned on this occasion, and the elders probably occupied the first places. The elders are especially called together in an unequivocal manner to receive directions to provide the first sacrifices for the nation to be offered by the newly consecrated priests Leviticus 9:1, and the body of the people afterward assemble as they do here Leviticus 9:5. The spot designated was the portion of the court in front of the tabernacle (see Leviticus 1:3 note). Toward this space the people were commanded to assemble to witness the great national ceremony of the consecration of the priesthood, the solemn setting apart of one of their families, the members of which were henceforth to stand as mediators between them and Yahweh in carrying out the precepts of the ceremonial law. Those who could do so, may have come into the court, and a great number of others may have occupied the heights which overlooked the enclosure of the court. As the series of ceremonies was repeated every day during a week Leviticus 8:33, it is natural to suppose that some of the people attended on one day and some on another.

Washed them with water - Moses caused them to bathe entirely (compare Leviticus 16:4), not merely to wash their hands and feet, as they were to do in their daily ministrations. See the marginal reference. This bathing, which the high priest had also to go through on the day of atonement, was symbolic of the spiritual cleansing required of all 2 Corinthians 7:1, but especially of those who had to draw near to God to make reconciliation for the sins of the people Hebrews 7:26; Matthew 3:15.

The holy crown - The golden plate of the mitre was so called as the distinctive badge of the high priest’s consecration. See Leviticus 21:12.

Moses first anointed with the holy oil Exodus 30:25 the tabernacle and all therein, that is, the ark of the covenant, the table of showbread, the candlestick and the golden altar, with all the articles that belonged to them.

Sprinkled ... the altar seven times - The altar of burnt-offering was distinguished by this sevenfold sprinkling with the holy oil. The number of the covenant was thus brought into connection with those acts of sacrifice by which the covenant between Yahweh and the worshipper was formally renewed and confirmed.

As investing the priest with official garments was a recognition before men of the official position of the person (see Exodus 28:3 note), so the anointing him with oil was an acknowledgment that all fitness for his office, all the powers with which he would rightly fulfill its duties, must come from the Lord.

So, again, with the sanctification of the holy things. Each of them was intended by divine wisdom to convey a spiritual meaning to the mind of man. They were means of grace to the devout worshipper. The oil poured upon them was a recognition of this fact, and at the same time it made them holy and set them apart from all profane and ordinary uses. On kindred grounds, though to express another idea, the altar was to be sanctified also by blood. See Leviticus 8:15 note.

Aaron’s sons - The common priests. Nothing is said here, or in Exodus 29:7-9, of the anointing of the common priests, though it is expressly commanded in Exodus 28:41; Exodus 40:15, and is evidently implied as a fact in Leviticus 7:36; Leviticus 10:7; Numbers 3:3. It would seem that the anointing of the common priests consisted in some rite common to them and the high priest Exodus 40:15, and this was the sprinkling mentioned in Leviticus 8:30. Compare further Leviticus 10:7 with Leviticus 21:12.

That ye die not - See Exodus 28:35 note.