Commissioning for Service

July 19

Lesson 7 

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Devotional Reading:

Romans 11:33–12:2

Background Scripture:

Leviticus 8:1–13

Printed Text:

Leviticus 8:1–13

Lesson Aims

After participating in this lesson, each student will be able to:

1. Tell how and why Aaron and his sons were commissioned for special service.

2. Explain the significance of the idea of being commissioned or set apart as it relates to his or her own service for the Lord.

3. Write a note of encouragement to someone who is serving the Lord.

How to Say It

Aaron. AIR-un.

calamus. KA-luh-mus.

cassia. KA-shuh.

Leviticus. Leh-VIT-ih-kus.

myrrh. mur.

pomegranates. POM-ih-gran-its.

Thummim. THUM-im (TH as in THIN).

Urim. YOU-rim.

Yahweh (Hebrew). YAH-weh.

Daily Bible Readings

Monday, July 13—We Are God’s (Psalm 100)

Tuesday, July 14—Sanctify the Congregation (Joel 2:12–16)

Wednesday, July 15—The Ministry of Generosity (2 Corinthians 9:6–12)

Thursday, July 16—Doing the Father’s Will (Matthew 21:28–32)

Friday, July 17—Present Your Bodies (Romans 11:33–12:2)

Saturday, July 18—The Example Christ Left (Romans 15:1–6)

Sunday, July 19—Consecrated for Service (Leviticus 8:1–13)

Key Verse

[Moses] poured some of the anointing oil on Aaron’s head and anointed him to consecrate him.

—Leviticus 8:12

Introduction

A. Ordained for a Lifetime

I was ordained into Christian ministry on August 23, 1964. I remember it as if it were yesterday. Why? It was one of the most important events in my life! I felt it was like a marriage covenant; it was supposed to last for a lifetime. It continues to control my life and my decisions as I march toward the twilight of my Christian ministry.

As I sit in my office and look at my ordination certificate hanging on the wall, I reminisce about that day. I was dressed in my best suit, white shirt, and a skinny tie. I was only 21 years old, and I was entering my senior year at Bible college. I recently had accepted a youth ministry position at a church in LaGrange, Georgia.

Several close friends participated in the service at a church in Bainbridge, Georgia. The minister signed the certificate. All the elders signed too; these men had faithfully provided financial support toward my college expenses for four years. What an encouragement to my preparation for ministry! The whole congregation celebrated with me with cake and punch. I have always felt obligated to that little church for my ministry, because the Christians there were the ones who set me apart for special service to the Lord.

Most of the people who were influential in directing my life into full-time Christian ministry are now gone. But their influence is still there. The echoes of the ordination service still ring in my heart. The obligation of commitment and responsibility still rests on my shoulders. I can still feel the hands of the elders on my head. My knees ached as several prayers were spoken to God on my behalf while I knelt before the congregation. The mood was serious. The moment has lasted a lifetime.

I think God still invites his people to gather to recognize and celebrate a person’s call to specialized service. It should never be lightly planned or executed. A call to full-time, specialized ministry is by God’s grace, and the church is obligated to support and affirm the call.

B. Lesson Background

The institution of the priesthood in Leviticus 8:1–10:20 continues the historical narrative woven through Exodus 25–40. Of those 16 chapters, Exodus 28 and 29 form the primary background to Leviticus 8 for today.

We may be amazed that Yahweh God allowed Aaron to be the high priest for the people after his participation in the incident of the golden calf of Exodus 32! Aaron’s lame excuse (Exodus 32:22–24) did nothing for his character. But because God is “the compassionate and gracious God, slow to anger, abounding in love and faithfulness” (Exodus 34:6), Aaron was allowed to be Israel’s high priest to God.

Instructions for making priestly garments are given in Exodus 28 and then carried out in Exodus 39. Elaborate instructions for the consecration of Aaron and his sons are found in Exodus 29, while a summary of this same ceremony is given in Exodus 40:12–16. All of these instructions and making of the sacred garments are presupposed by the narrative of Leviticus 8:1–10:20. Thus, Leviticus 8–10 recounts how the priesthood was instituted and how the first sacrifices were offered. The fact that two of Aaron’s sons died at the Lord’s hand when they offered “unauthorized fire” (Leviticus 10:1, 2) emphasized the need for strict obedience and holiness by the priests. So this ordination service for Aaron and his sons was elaborate, serious, and holy. The purpose for all these ceremonies was for God to dwell in the midst of the Israelites (Exodus 29:43–46).

I. God’s Instructions (Leviticus 8:1–3)

A. Everything Needed (vv. 1, 2)

1, 2. The Lord said to Moses, “Bring Aaron and his sons, their garments, the anointing oil, the bull for the sin offering, the two rams and the basket containing bread made without yeast,

God begins to speak to Moses in order to give him specific instructions concerning the ordination of Aaron and his sons. Leviticus 8 is a general account based on the more detailed instructions in Exodus 28, 29; for example, the nature of their garments is detailed in Exodus 28:4–43 (noted below). The actual making of the garments is recorded in Exodus 39:1–31. We remember that Aaron is Moses’ older brother.

The anointing oil that Moses is to use is described in detail in Exodus 30:22–33 (compare 25:6). The oil is a unique combination of myrrh (balsam sap), cinnamon (bark of the cinnamon tree, a species of laurel), calamus (pith from the root of a reed plant), cassia (from the cinnamon tree), and olive oil. Everything and everyone who is to be anointed is to be anointed with this oil. It is not to be reproduced or used for any other purpose (Exodus 30:31–33).

The sacrificial animals are to be “without defect,” according to Exodus 29:1. The details as to how the animals are to be sacrificed, the blood administered, and the meat used is given in both Exodus 29:10–37 and Leviticus 8:14–36.

These sacrifices are to be repeated over a seven-day period (Exodus 29:35–37; Leviticus 8:33–35). This is the length of time for the full ordination of Aaron and his sons and the sanctifying of everything connected with the tabernacle and the priestly service. The nature of the basket of unleavened bread is spelled out in more detail in Exodus 29:2, 3.

B. Everyone to Gather (v. 3)

3. “… and gather the entire assembly at the entrance to the Tent of Meeting.”

It is obvious that the phrase the entire assembly is not intended to signify absolutely all of the Israelite people. That would be several hundred thousand individuals all trying to gather at the entrance to the Tent of Meeting!

Instead, it is a group of elders representing the congregation that is to come together. Such representation is implied on several occasions: (1) gifts to build the tabernacle in Exodus 35:4–9, (2) the census of Numbers 1:18, (3) the dedication of Levites in Numbers 8:9, and (4) an instance of water from a rock in Numbers 20:8. Naturally, such representation may be expanded or reduced according to the circumstances.

II. Moses’ Actions (Leviticus 8:4–13)

A. Gathering (v. 4)

4. Moses did as the Lord commanded him, and the assembly gathered at the entrance to the Tent of Meeting.

Moses is a key figure throughout this narrative. He is unique, for God speaks to Moses “face to face” (Numbers 12:8). No other person has that privilege. Moses acts as a priest before the priesthood is established with Aaron and his sons. Therefore, it is imperative for Moses to obey the Lord’s commands to the letter (contrast Leviticus 10:1, 2).

B. Instructing (v. 5)

5. Moses said to the assembly, “This is what the Lord has commanded to be done.”

What Do You Think?

How do we know if we are doing what “the Lord has commanded”? How do we keep from fooling ourselves in this regard?

Today’s lesson text is punctuated four times by the phrase “the Lord has commanded” or very close to it (here and vv. 4, 9, 13). The vital importance of this phrase is further revealed when we see it occur at least 16 times in Leviticus 8–10. This assures the reader that all that is being done with regard to Aaron and his sons is by divine authority.

C. Washing (v. 6)

6. Then Moses brought Aaron and his sons forward and washed them with water.

The word brought may carry the idea of a presentation of an offering before God. Thus Moses may be seen as presenting Aaron and his sons before the congregation as if they are “offerings” for God. And they are. One is reminded what the apostle Paul wrote concerning all Christians: “I urge you, brothers, in view of God’s mercy, to offer your bodies as living sacrifices, holy and pleasing to God—this is your spiritual act of worship” (Romans 12:1).

What Do You Think?

What things disqualify us from holding positions of leadership in ministry, either temporarily or permanently? How do we guard ourselves against such things?

Exodus 30:17–21 describes a bronze basin that is filled with water for the regular, ritual washings of Aaron and his sons. They have to become clean before anything else can be done (Exodus 29:4; 40:12). This is a matter of life and death: “They shall wash their hands and feet so that they will not die” (Exodus 30:21). It is likely that the initial washing is a complete immersion rather than simply the hands and feet as on other, “normal” occasions (Exodus 30:19–21). For the Day of Atonement the high priest has to be immersed entirely (Leviticus 16:4, 24).

The washing of Aaron and his sons has its counterpart in the washing of the parts of the animals for sacrifice (see Exodus 29:17; Leviticus 1:9, 13; 8:21; 9:14). The author of Hebrews uses this idea for Christian baptism: “Let us draw near to God with a sincere heart in full assurance of faith, having our hearts sprinkled to cleanse us from a guilty conscience and having our bodies washed with pure water” (Hebrews 10:22).

D. Robing (v. 7)

7. He put the tunic on Aaron, tied the sash around him, clothed him with the robe and put the ephod on him. He also tied the ephod to him by its skillfully woven waistband; so it was fastened on him.

The way the high priest dresses is a symbol of his high position before God and the people. That is why his attire is described in such detail in Exodus 28 and 39. Combining those texts with the text before us reveals that the high priest’s clothing consists of undergarments, tunic, sash, headband, robe, ephod, breastpiece, turban, and waistband. The details are interesting.

The undergarments, not mentioned here in Leviticus 8:7, are made of finely twisted linen (Exodus 39:28). This article of clothing reaches from the loins to the thighs. They are to cover the priest’s nakedness (Exodus 28:42).

The tunic is made of fine linen, all in one piece in the loom; it has sleeves, and it reaches from the neck to the feet. Exodus 28:39 attempts to capture the idea that it is woven in squares or checker work. This gives it a dazzling look in pure white.

Finely made by the weavers, the sash also is of white linen, but includes blue, purple, and scarlet thread as well (Exodus 39:29). It is wrapped around the waist several times to bind the loose garments to the body. The loose end hangs down to the ankles. When at work, the priest can throw the end over his shoulder to keep it out of the way. If the priest is walking or running, he can use it to hold up the skirts of his garments.

The headband, not mentioned here in Leviticus 8:7, is the last of the pure white garments (Exodus 39:28). It consists of a solid piece of cloth wrapped several times to resemble a crown, sewn so as not to lose its shape.

The robe reaches from the neck to a little below the knees. This allows the white checkered coat to be seen at the feet. The robe, blue in color, has no sleeves, just an opening for the head (Exodus 39:22–26; compare Numbers 15:37–40). All around the hem of this blue coat is an ornamental fringe of golden bells alternating with pomegranates (Exodus 28:33–35). The bells make a sound as the high priest enters the Holy Place and the Holy of Holies once a year, perhaps giving God notice that the only authorized person is about to enter his presence.

The ephod is a richly colored vestment that reaches from the shoulders to a little above the knees. Shoulderpieces bind back and front together. The ephod is made of beautiful cloth that features the colors gold, blue, purple, and scarlet. On the shoulderpieces are set 2 onyx stones. Engraved on them are the names of the 12 tribes (Exodus 28:6–12). The waistband holds the ephod close to the body. (We will discuss the breastpiece and turban below.)

What Do You Think?

Does the nature of Aaron’s clothing say anything about what we should wear to church? Why, or why not?

How Should Ministers Dress?

When many of us were growing up, ministers had a “uniform”; it consisted of white shirt, tie, dark suit, and hat. A Bible under the arm when one was to be seen in public was also not a bad idea. A minister who drove a sporty coupe or convertible indicated someone who did not take either his life or his calling seriously. Even driving a sedan in a color other than black, dark blue, or green was a no-no.

One evangelist was holding a revival meeting back in the 1950s and was lodging in the home of a local minister. He arrived at his host’s breakfast table in dress pants and a tieless dress shirt. The (older) minister who was his host sat down wearing both tie and suit coat. The guest asked, “Do you have a funeral this morning?” The host’s wife said, “No. In our many years of married life, he has never appeared at breakfast less than fully dressed.”

Such a standard seems quaint and unimaginable today. Ministers appear on Main Street wearing jeans; they drive red convertibles; some even (gasp) ride motorcycles! Reflecting a less formal culture, it is not uncommon to see leaders of contemporary worship services dressed in khakis and sport shirts. Clothing styles change with the times. But what should not change is the leader’s character. That is the message of both Old and New Testaments for those who would lead the people of God.     —C. R. B.

Visual for Lesson 7

Point to this visual as you ask, “In what capacity do you think God has called you to serve? How did you reach this conclusion?”

E. Breastpiece (v. 8)

8. He placed the breastpiece on him and put the Urim and Thummim in the breastpiece.

Details about the breastpiece are found in Exodus 28:15–30, with a parallel in Exodus 39:8–21. The first of these two descriptions is God’s instructions; the second description relates how the instructions for making the breastpiece are carried out.

The breastpiece is square, about 9 inches long and broad (Exodus 28:16). The cloth is doubled, being made of the same material as the ephod (28:15). It has to be strong enough to hold 12 precious stones. The precious stones represent the 12 tribes of Israel (28:17–20).

The breastpiece is connected to the ephod by means of gold rings and chains (Exodus 28:27, 28). Within the breastpiece is placed the Urim and Thummim (28:30). The names of these two stones probably mean “light” and “perfection,” but scholars still debate their meaning and how they are to be used. They are a means of getting a negative or positive answer from God on any given question or concern of the people (see Numbers 27:21; Deuteronomy 33:8; 1 Samuel 28:6; Ezra 2:63; and Nehemiah 7:65).

F. Turban (v. 9)

9. Then he placed the turban on Aaron’s head and set the gold plate, the sacred diadem, on the front of it, as the Lord commanded Moses.

We have already discussed the high priest’s “headband” previously, but the turban is different in that it has a plate of pure gold attached to the front by means of a blue cord (Exodus 28:36–38).

On the gold plate is inscribed the phrase Holy to the Lord (again, Exodus 28:36–38). The high priest, representing all of Israel, is to live a life of holiness before Yahweh God. Only then can the sacrifices be acceptable before God.

G. Tabernacle (v. 10)

10. Then Moses took the anointing oil and anointed the tabernacle and everything in it, and so consecrated them.

Everything connected with worship at the tabernacle is now anointed with the special oil that we described earlier. The anointing sanctifies the furniture and thus reserves it for sacred use only. The furnishings of the tabernacle are described in Exodus 30:26–28 (compare 40:9–11).

What Do You Think?

Are there places or things within modern church buildings that should be considered holy? Why, or why not?

H. Altar (v. 11)

11. He sprinkled some of the oil on the altar seven times, anointing the altar and all its utensils and the basin with its stand, to consecrate them.

The altar used for animal sacrifices is sanctified by sprinkling oil on it seven times. Compared with the anointing of the other furniture, this shows the importance of this altar. This altar and the basin are the two “outside” pieces of tabernacle furniture—one for sacrifice and one for washings.

I. Aaron (v. 12)

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

Prayer

Our Father, we recognize persons of special skills and abilities that you are calling into specialized ministry. But may we also remember that you have called each and every one of us to your royal priesthood. May we never forget that priesthood requires holiness. In the name of our great high priest, Jesus the Christ. Amen.

Now Aaron himself is anointed. As kings will later be anointed to symbolize the empowering by the Spirit of God (see 1 Samuel 16:3, 13), so also are priests and prophets. The scene of Aaron’s ordination is marked so indelibly in the Israelite consciousness that King David can use it as a figure of speech for unity some 400 years later per Psalm 133. Only the Spirit can give unity and blessing.

Aromatherapy Not Needed

Anointing with oil has become a big business since the arrival of the New Age era. For example, a Web site for “chakra therapy” capitalizes on the sacred implications of the word anoint by calling itself just that. This site states, “Your Chakras store, filter, and regulate the flow of energy in and out of the body.” We are further advised that negative spiritual and emotional vibrations can interfere with good chakras, and thus we need aromatherapy since “such vibrations that can be found in sounds, colour, nature, gemstones, [and] spiritual healing.”

This supposed wisdom has been gleaned from “Indian seers [and] wise men.” The Christian world-view that once undergirded Western society is decaying. Now, gullible Western minds are replacing a righteous God’s moral claims on sinful humanity with a mix of Eastern mysticism and other philosophies.

As the worship system of ancient Israel was being firmed up, tabernacle, altar, and priests were sanctified by being anointed with oil. The difference between this anointing and modern, eclectic practices is to be found in the concept of sanctification, as things and people were set apart for God’s service. When the New Testament calls Christians priests and saints, it is making the same statement about what our lifestyles should be. We are to live as God wants us to, trusting Christ, not the “magic” of Eastern mysticism!     —C. R. B.

J. Aaron’s Sons (v. 13)

13. Then he brought Aaron’s sons forward, put tunics on them, tied sashes around them and put headbands on them, as the Lord commanded Moses.

The sons wear the simple white clothing that the high priest has on underneath the ephod, breastpiece, and blue robe (Exodus 39:27, 28). Nothing in this passage says anything about the sons’ anointing, but Exodus 28:41; 30:30; 40:14, 15; Leviticus 7:35, 36; 10:7; and Numbers 3:3 establish that they are indeed anointed.

Conclusion

What Do You Think?

Do you feel like you are a priest? How do we acknowledge and practice this role in our lives as believers?

Today, we have a high priest far greater than Aaron (Hebrews 4:14). Jesus ever lives to intercede on our behalf and save us completely (Hebrews 7:23–25). At the outset, I talked about my ordination, but remember that all who follow Christ are called priests (1 Peter 2:5; Revelation 1:6). In fact, the church as a whole is a “royal priesthood” (1 Peter 2:9; compare Exodus 19:6). Thus every Christian is commissioned for service as a priest. As priests, we can offer intercessory prayer (Hebrews 13:18; etc.). We pray for healing for the sick (James 5:14, 15) as part of this priestly duty and privilege.

We recognize God’s special call on a person’s life by honoring that person by public recognition and celebration. This is well and good. But we may also think of a person’s conversion to Christ as an ordination to priesthood. May God increase our royal priesthood!

Thought to Remember

Strive toward holiness in your priestly service.