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Bible > Sermons > Leviticus 8:1-36

Priestly Consecration

R.M. Edgar

Leviticus 8:1-36

And the LORD spoke to Moses, saying,…

cf. Luke 3:21, 22; Hebrews 4:14-16; Hebrews 5; Hebrews 7; Hebrews 8; Hebrews 9; 1 Peter 2:4, 5, 9. In this chapter we have the history of the consecration of the Aaronic priesthood. The stages were briefly these: - Lustration, or, as we would now say, baptism; investiture; anointing; atonement; dedication; consecration; and, finally, communion. The mediation and ministry of this priesthood were essentially dramatic in character, hence it took a long time to present, in the dramatic form, the various ideas which have been just set down as the stages of consecration. Not only so, but they were emphasized by a sevenfold repetition; for seven days the process was to be repeated, at the end of which time Aaron and his sons were regarded as duly set apart for their work. Let us, then, compare the consecration of the high priests with the consecration of the immortal High Priest, Jesus Christ; and, secondly, the consecration of the minor priests with the consecration of believers, who are, as the passage cited from 1 Peter shows, "priests unto God."

I. THE CONSECRATION OF AARON COMPARED WITH THE CONSECRATION OF CHRIST, Now we have in this comparison, first a contrast, and then a parallel. It will be useful to take these up in this order -

1. The elements of contrast in the consecrations. And here we notice:

(1) That Aaron's consecration implies his infirmity and sinfulness, whereas Christ never assumed the penitential position. The baptism of Jesus Christ (Luke 3:21, 22) is the historical counterpart of Aaron's consecration. And although John's baptism was unto repentance, we know our Lord took up the sinless position even unto the end, challenging all comers to convince him of sin (John 8:46). We shall see presently what his acceptance of John's baptism signified. One thing meanwhile is clear, that he professed to be "holy, harmless, undefiled, and separate from sinners." Now, in this respect he was a complete contrast to Aaron. Aaron, in the consecration, takes up the penitential position. He has to be typically washed and sprinkled with blood.

(2) Aaron's consecration implied a temporary high priesthood, while Jesus is set apart to an everlasting priesthood. The association of Aaron's sons with him in the priesthood indicated plainly that death would sooner or later necessitate a successor. Moreover, there are sundry indications in the regulations about the successors. It was, therefore, only a temporary office. "They were not suffered to continue by reason of death." But Jesus was set apart to an everlasting office. "This man, because he continueth ever, hath an unchangeable priesthood" (Hebrews 7:24-28). So much briefly about the contrast.

2. The parallel in the consecrations. And here we have to notice:

(1) Both Aaron and Christ are formally set apart. What Moses did for Aaron, John the Baptist did for Christ. Not, of course, that our Lord's priesthood had an existence only after his baptism; we merely mean that the baptism in the Jordan was the formality with which his ministry began, and corresponded to the consecration of Aaron by Moses. The crowd at the tabernacle door to witness Aaron's consecration corresponded to the crowd of candidates at the Jordan who witnessed the baptism of Jesus, though its significance and singularity they did not appreciate.

(2) Both Aaron and Christ willingly dedicated themselves to their work. We have already noticed how Aaron needed a cleansing by water and blood, which Jesus did not. The sin offering is what Jesus provided for others, not what he requires for himself. But when we enter this caveat about the different relations of the two persons towards atonement, we are in a position to appreciate the parallel between them in personal dedication. This was what Aaron's burnt offering implied, lie offered himself willingly for the priestly work. And the same dedication of self we find in the baptism of Jesus.
By: via Apostolic Life ( Prayer Warriors)