Levítico 8
Charles Spurgeon · Citado em PreceptAustin
Levítico 8
Spurgeon - 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 (Ed: "Eating" the Word). They give up attending the means of grace as hearers, because they have so much to do as workers. F B
Levítico 8
Spurgeon: It is not enough to blot out the sin; his person is defiled, and he fain would be purified. He would have God himself cleanse him, for none but he could do it effectually. The washing must be thorough, it must be repeated, therefore he cries, "Multiply to wash me." The dye is in itself immovable, and I, the sinner, have lain long in it, till the crimson is ingrained; but, Lord, wash, and wash, and wash again, till the last stain is gone, and not a trace of my defilement is left. The hypocrite is content if his garments be washed, but the true suppliant cries, "wash me." The careless soul is content with a nominal cleansing, but the truly awakened conscience desires a real and practical washing, and that of a most complete and efficient kind. Ezekiel 36:25-note “Then I will sprinkle clean water on you, and you will be clean; I will cleanse you from all your filthiness and from all your idols. Comment: This prophecy speaks of Israel and describes a future day when the Jews (who believe) will be washed with the water of God's Word and Spirit and will be regenerated and given new life in the New Covenant (cp Ro 11:26-note). This is not a reference to water baptism. It is fascinating to see that even today Jews practice the Mikveh (see note) (see schematic of a modern mikveh-click again to enlarge diagram) or ritual washing in water as a means to attain ritual purity and that indeed this practice is a central tenet of Orthodox Judaism. How sad that this external washing of themselves obscures (and counterfeits so to speak) their great need for internal washing by the Spirit. Bible Knowledge Commentary adds: In Old Testament times sprinkling or washing with water pictured cleansing from ceremonial defilement (cf. Lev. 15:21-22; Num. 19:17-19). Since Israel’s sin was like the ceremonial impurity of menstruation (Ezek. 36:17) her cleansing was now compared to the ceremonial act of purification. The point is that God will purify Israel from her sins. John 13:7 Jesus answered and said to him, "What I do you do not realize now, but you shall understand hereafter." 8 Peter said to Him, "Never shall You wash my feet!" Jesus answered him, "If I do not wash you, you have no part with Me." 1Cor 6:11 And such were some of you; but you were washed, but you were sanctified, but you were justified in the name of the Lord Jesus Christ, and in the Spirit of our God. Acts 22:16 'And now why do you delay? Arise, and be baptized, and wash away your sins, calling on His name.' Henry
Levítico 8
Spurgeon: See how the ninth verse asks for the priests to be clad in righteousness, and the answer is, I will also clothe her priests with salvation. God is wont to do exceeding abundantly, above all that we ask or even think. Righteousness is but one feature of blessing, salvation is the whole of it. What cloth of gold is this! What more than regal array! Garments of salvation! we know who has woven them, who has dyed them, and who has given them to his people. These are the best robes for priests and preachers, for princes and people; there is none like them; give them me. Not every priest shall be thus clothed, but only her priests, those who truly belong to Zion by faith which is in Christ Jesus who hath made them priests unto God. These, are clothed by the Lord himself, and none can clothe as he does. It even the grass of the field is so clothed by the Creator as to out do Solomon in all his glory, how must his own children be clad? Truly he shall be admired in his saints; the liveries of his servants shall be the wonder of heaven. Ge 3:21 And the LORD God made garments of skin for Adam and his wife, and clothed them. Gal 3:27 For all of you who were baptized into Christ have clothed yourselves with Christ. Ro 3:21-note But now apart from the Law the righteousness of God has been manifested, being witnessed by the Law and the Prophets, 22 even the righteousness of God through faith in Jesus Christ for all those who believe; for there is no distinction; Ro 13:14-note But put on the Lord Jesus Christ, and make no provision for the flesh in regard to its lusts. Luke 15:22 "But the father said to his slaves, 'Quickly bring out the best robe and put it on him, and put a ring on his hand and sandals on his feet; Job 29:14 "I put on righteousness, and it clothed me; My justice was like a robe and a turban. Isa 61:10 To appoint unto them that mourn in Zion, to give unto them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness; that they might be called trees of righteousness, the planting of the LORD, that he might be glorified. Leviticus 8:7 He put the tunic on him and girded him with the sash, and clothed him with the robe and put the ephod on him; and he girded him with the artistic band of the ephod, with which he tied it to him. put: Ex 28:4, 29:5, 39:1-7, Isa 61:3,10, Ro 3:22, Ro 13:14 Gal 3:27 Leviticus 8 Resources - Multiple Sermons and Commentaries Now the focus turns to Aaron by himself, as Moses dresses the high priest. "The tunic (Ex 28:39), sash (Ex 28:39), headdress (Ex 28:39–40; 39:28), and breeches (Ex 28:42; 39:28) were common to priests, while the ephod, breastplate, robe, and crown were the sole attire of the high priest. The material for the garments of the priests corresponds to the material used for the curtain and veil of the tabernacle (Exod 26:1–6, 31–37), which indicated not only a close association between them but also that the priesthood, like the tabernacle, was holy unto God." (Rooker) Tunic...sash...robe...ephod...artistic band - What was the purpose of these beautiful, ornate garments? In Exodus we see the answer... And you shall make holy garments for Aaron your brother, for glory and for beauty. (Ex 28:2) Is this not also every believer-priests duty (privilege) in the New Testament, to so live and conduct ourselves that others see Jesus in us, "Christ in us the hope (assurance of future) glory" (Col 1:27-note)? Paul alludes to this using two metaphors (perfume/aroma and a written letter) in his letters to the saints at Corinth... 2Cor 2:14 But thanks be to God, who always leads us in His triumph in Christ, and manifests through us the sweet aroma of the knowledge of Him (Jesus) in every place. 15 For (term of explanation) we are a fragrance of Christ to God among those who are being saved and among those who are perishing; 16 to the one an aroma from death to death, to the other an aroma from life to life. And who is adequate for these things? (Using a second metaphor Paul says to the saints at Corinth) "You are our letter, written in our hearts, known and read by all men; (continually [present tense]) being manifested (phaneroo from phanerós = manifest, visible, conspicuous from phaino = give light; become visible from phos = light indicates an external manifestation to the senses which is thus open to all, making visible that which had been hidden). that you are a letter of Christ, cared for by us, written not with ink, but with the Spirit of the living God, not on tablets of stone, but on tablets of human hearts. (2Cor 3:2-3) He put the tunic on him - Moses actually clothed Aaron. Aaron did not clothe himself but was clothed with garments ultimately provided by God. In the same manner we as believer-priests are clothed with the righteousness of Christ (1Cor 1:30, 2Cor 5:21)... Rev 3:5-note ‘He who overcomes (not a special group but ALL believers - read 1Jn 5:4,5) shall thus be clothed in white garments; and I will not erase his name from the book of life, and I will confess his name before My Father, and before His angels. Girded him with the artistic band of the ephod Eph 6:14-note Stand firm (aorist imperative) therefore, HAVING GIRDED YOUR LOINS WITH TRUTH, and HAVING PUT ON THE BREASTPLATE OF RIGHTEOUSNESS, Spurgeon - Note, that these garments were provided for them. They were at no expense in buying them (cp Isa 55:1-2, 52:3, a gift = Ro 3:24), nor labor 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 (Ed: The price has been ""paid in full" - Jn 19:30-), and freely bestows upon you out of boundless love (1Jn 3:1-note). Tunic (03801)(kuttonet from which our English word "cotton" is derived) is a feminine noun indicating a coat, a garment, a tunic. The first "tunic" was made by God for Adam (Ge 3:21). Most uses (14) refer to priestly robes Milgrom writes that the priest's tunic was "Made wholly of fine, embroidered linen (Ex 28:39; 39:27), it was worn by all priests (Lev 8:13). Aaron’s tunic, in addition, is described as tašbēs (Ex 28:4), etymology unknown, rendered either “fringed” (LXX) or “checkered” (Tgs., Rashi). As it was the first garment to be put on, it was worn next to the skin." In Ge 37 kuttonet refers to the tunic Jacob made for Joseph (Ge 37:3, 23, 31-33) Baker - "It indicates a long undergarment with a collar cut out for one’s head (Gen. 37:3); the main common garment worn by men or women (2Sa 15:32; Song 5:3). Priests wore a priestly tunic (Ex. 28:4; Lev. 16:4; Ezra 2:69; Neh 7:70, 72). These garments could be of linen or skins (Gen. 3:21) and were sometimes embroidered (Ex. 28:4, 39). They were torn as a sign of grief and mourning (2 Sam. 15:32). Worn by kings or rulers, they indicated authority (Isa. 22:21)." (Ibid) NET Note - The term “tunic” refers to a shirt-like garment worn next to the skin and, therefore, put on first (cf. Ex 28:4, 39–40; 29:5, 8; 39:27). Traditionally this has been translated “coat” (so KJV, ASV), but that English word designates an outer garment. KIuttonet- 25v - Ge 3:21; Ge 37:3, 23, 31-33; Ex 28:4, 39f; 29:5, 8; 39:27; 40:14; Lev 8:7, 13; 10:5; 16:4; 2Sa 13:18f; 15:32; Ezra 2:69; Neh 7:70, 72; Job 30:18; Song 5:3; Isa 22:21 For more description of the Ephod of the High Priest read Ex 28:6-14 and Ex 39:2–5. Harrison - Elaborate though these vestments were, particularly in view of their wilderness milieu origin, their own function was to remind the Israelites that a powerful, holy and just God was indeed present with them in so far as the wearer of the garments was held to be linked to him. This association of elaborate vestments with a deity was also a traditional aspect of Canaanite cultic worship, as for example at Ugarit, where the robe of the goddess Anat was described as ’epd. They did not serve to glorify the office of the high priest or other cultic officiants, but instead indicated that there were certain clearly defined standards attached to the worship of the One who had created the universe, and particular avenues by which alone God could be approached. Hurried, casual or disorderly worship had no place in ancient Hebrew religious life, whatever might have been the case in the cultic rites of other Near Eastern nations. The worship of the God of Sinai was a very serious matter, since he was the only true and living God who could deal swiftly and surely with offenders, as even some members of the priestly line were soon to discover. The prescribed forms of the Hebrew rituals and the attire of the priests served the important purpose of maintaining the distinctiveness of worship among the covenant people, and guarded against the possibility of innovations being introduced from pagan sources. Unfortunately even these precautions were circumvented at later periods in Hebrew history. (Ibid) Girded him with the sash - The sash fastened the tunic around the waist (Ex 28:4, 39; 29:9; 39:29). NET Note on Robe - The robe was a long shirt-like over-garment that reached down below the knees. Its hem was embroidered with pomegranates and golden bells around the bottom (Ex 28:4, 31–35; 29:5; 39:22–26). Ephod (Thumbnails and descriptions) (0646)(epod) is a masculine noun referring to the sacred vestment worn by the high priest. "A garment worn around the high priest’s upper body that featured twelve semiprecious and precious stones on the front, each one bearing the name of one of the tribes of Israel (Ex. 28:4, 6, 12, 15, 25–28). The breastplate bearing the stones was on the front of the ephod itself. The ephod was made by a skilled workman and had two shoulder pieces which were fastened together to hold it securely. It also bore two stones, one on each of its shoulders that represented the tribes of Israel. Each stone had six of the tribes of Israel engraved on it." (Baker) The Hebrew word ephod also described a vestment worn by David (2Sa 6:14, 1Ch 15:27) and the boy Samuel (1Sa 2:18). Gideon made an ephod which was an idolatrous cultic object (Jdg 8:27) In Hos 3:4 it is one of the sacred items the sons of Israel will lose access to for a period of time (because of disobedience). R K Harrison - The term ephod was also used occasionally to describe an ‘idol’ (cf. Jdg. 8:27; 17:5) which was employed in family worship, but precisely why such an image was described by a name used for a well-attested object in Israelite tabernacle worship is unknown. (Tyndale Old Testament Commentaries - Leviticus) The Lxx translates ephod most often using the Greek noun epomis which means a shoulder piece. NET Note - The ephod was an apron like garment suspended from shoulder straps. It draped over the robe and extended from the chest down to the thighs (Ex 28:4, 6–14, 25–28; 29:5; 39:2–7). Vine - The “ephod” of the high priest was fastened with a beautifully woven girdle (Ex 28:27-28) and had shoulder straps set in onyx stones, on which were engraved the names of the twelve tribes. Over the chest of the high priest was the breastplate, also containing twelve stones engraved with the tribal names. Rings attached it to the “ephod.” The Urim and Thummin were also linked to the breastplate. Apparently, this “ephod” and attachments were prominently displayed in the sanctuary. David consulted the “ephod” to learn whether the people of Keilah would betray him to Saul (1Sa 23:9-12); no doubt the Urim and Thummim were used. The first biblical occurrence of the word refers to this high priestly ephod: “Onyx stones, and stones to be set in the ephod, and in the breastplate” (Ex. 25:7). So venerated was this “ephod” that replicas were sometimes made (Jdg 8:27; 17:1-5) and even worshiped. Lesser priests (1Sa. 2:28) and priestly trainees wore less elaborate “ephods” made of linen whenever they appeared before the altar. Ephod - In early Old Testament history, there are references to the ephod as a rather simple, linen garment, possibly a short skirt, apron, or loin cloth. It is identified as a priestly garment (1 Samuel 14:3; 1 Samuel 22:18 ). It was worn by Samuel (1 Samuel 2:18 ) and by David when he danced before God on the occasion of the transfer of the ark of the covenant to David's capital city of Jerusalem (2 Samuel 6:14 ). From its earliest forms and uses, it appears that the ephod was associated with the presence of God or those who had a special relationship with God. It is portrayed as a source of divine guidance, as when David wanted to know if he should trust the people of Keilah (1 Samuel 23:9-12 ) or when he wanted to know if he should pursue the Amalekites (1 Samuel 30:7-8 ). (Holman Bible Dictionary) Related Resources on Ephod - Ephod - Bridgeway Bible Dictionary Ephod - American Tract Society Bible Dictionary Ephod - Easton's Bible Dictionary Ephod - Fausset's Bible Dictionary Ephod - Holman Bible Dictionary Ephod - Wilson's Dictionary of Bible Types Ephod (1) - International Standard Bible Encyclopedia Ephod - 1911 Encyclopedia Britannica Ephod - The 1901 Jewish Encyclopedia Ephod - Wikipedia, the free encyclopedia Ephod - Google Images Ephod - 39x - Ex 25:7; 28:4, 6, 12, 15, 25ff, 31; 29:5; 35:9, 27; 39:2, 7f, 18ff; Lev 8:7; Judg 8:27; 17:5; 18:14, 17f, 20; 1 Sam 2:18, 28; 14:3; 21:9; 22:18; 23:6, 9; 30:7; 2 Sam 6:14; 1 Chr 15:27; Hos 3:4 Rob
Levítico 8
Spurgeon comments - Green shall be his laurels of victory. He shall win and wear the crown of honour, and his inherited diadem shall increase in splendour. Is it not so to this hour with Jesus? His kingdom cannot fail, his imperial glories cannot fade. It is himself that we delight to honour; it is to himself that the honour comes, and upon himself that it flourishes. If others snatch at his crown their traitorous aims are defeated; but he in his own person reigns with ever growing splendour. "Crown him, crown him,Crowns become the victor's brow." F B Meyer links this picture with our Great High Priest - Here we have our Lord’s eternal Priesthood presented in miniature. The whole congregation had to be present, because each had a claim on Aaron’s services, as each believer has a claim on Christ’s. Each portion of Aaron’s dress told of some trait or feature in Jesus’ fitness to stand for us-the girdle of His zeal; the robe and ephod of His beauty and glory; the breastplate that our names are written on His heart; the Urim and Thummim of His wisdom to direct; the miter of His holiness. The garments of the priests, the sons of Aaron, remind us of the spotless dress in which we should be habited (Jas 1:27), ever remembering that in the lowliest act we may minister to God. We, too, must be anointed, as Jesus was, with the fresh oil of Pentecost (1Jn 2:20, 27, 2Cor 1:21). The identification of our Lord with His people is typically set forth in the joint laying of hands on the victims. Jesus had no sins of His own, but He bore our sins (1Pe 2:24), and stood with us in the sinner’s place that He might raise us to His throne (2Cor 5:21). In Ex 28:36 we note that the turban had an engraving attached by a blue cord - "Holy to the LORD." You shall also make a plate of pure gold and shall engrave on it, like the engravings of a seal, ‘Holy to the LORD.’ 37“And you shall fasten it on a blue cord, and it shall be on the turban; it shall be at the front of the turban. 38“And it shall be on Aaron’s forehead, and Aaron shall take away the iniquity of the holy things which the sons of Israel consecrate, with regard to all their holy gifts; and it shall always be on his forehead, that they may be accepted before the LORD. Rob
Levítico 8
Spurgeon - Into the abodes of sin he would not enter, but the house of God he had long loved, and loved it still. We were sad children if we did not love our Father's dwelling place. Though we own no sacred buildings, yet the church of the living God is the house of God, and true Christians delight in her ordinances, services, and assemblies. O that all our days were Sabbaths! Ps 43:3 O send out Thy light and Thy truth, let them lead me; Let them bring me to Thy holy hill, And to Thy dwelling places. Spurgeon - First in thy mercy bring me to thine earthly courts, and end my weary exile, and then in due time admit me to thy celestial palace above. We seek not light to sin by, nor truth to be exalted by it, but that they may become our practical guides to the nearest communion with God: only such light and truth as are sent us from God will do this, common light is not strong enough to show the road to heaven, nor will mere moral or physical truths assist to the holy hill; but the light of the Holy Spirit, and the truth as it is in Jesus, these are elevating, sanctifying, perfecting; and hence their virtue in leading us to the glorious presence of God. It is beautiful to observe how David's longing to be away from the oppression of man always leads him to sigh more intensely for communion with God. NET Note on dwelling places - The plural form of the noun may indicate degree or quality; this is the LORD's special dwelling place (see Ps 46:4; 84:1; 132:5, 7). Ps 46:4 There is a river whose streams make glad the city of God, The holy dwelling places of the Most High. Spurgeon - This was the peculiar glory of Jerusalem, that the Lord within her walls had a place where he peculiarly revealed himself, and this is the choice privilege of the saints, concerning which we may cry with wonder, "Lord, how is it that thou wilt manifest thyself unto us, and not unto the world?" To be a temple for the Holy Ghost is the delightful portion of each saint, to be the living temple for the Lord our God is also the high honor of the church in her corporate capacity. Our God is here called by a worthy title, indicating his power, majesty, sublimity, and excellency; and it is worthy of note that under this character he dwells in the church. We have not a great God in nature, and a little God in grace; no, the church contains as clear and convincing a revelation of God as the works of nature, and even more amazing in the excellent glory which shines between the cherubim overshadowing that mercy seat which is the centre and gathering place of the people of the living God. To have the Most High dwelling within her members, is to make the church on earth like the church in heaven. Ps 49:11 Their inner thought is, [that] their houses are forever, [And] their dwelling places to all generations; They have called their lands after their own names. Spurgeon - He is very foolish who is more a fool in his inmost thought than he dare to be in his speech. Such rotten fruit, rotten at the core, are worldlings. Down deep in their hearts, though they dare not say so, they fancy that earthly goods are real and enduring. Foolish dreamers! The frequent dilapidation of their castles and manor houses should teach them better, but still they cherish the delusion. They cannot tell the mirage from the true streams of water; they fancy rainbows to be stable, and clouds to be the everlasting hills. Ps 74:7 They have burned Thy sanctuary to the ground; They have defiled the dwelling place of Thy name. Spurgeon - Axes and hammers were not sufficient for the purpose of the destroyers, they must needs try fire. Malice knows no bounds. Those who hate God are never sparing of the most cruel weapons. To this day the enmity of the human heart is quite as great as ever; and, if providence did not restrain, the saints would still be as fuel for the flames. Ps 78:28 Then He let [them] fall in the midst of their camp, Round about their dwellings. Spurgeon - This made them glad for the moment, but they knew not that mercies can be sent in anger, else they had trembled at sight of the good things which they had lusted after. Ps 78:60 So that He abandoned the dwelling place at Shiloh, The tent which He had pitched among men, Spurgeon - His glory would no more reveal itself there, he left Shiloh to become a complete ruin. At the door of that tent shameless sin had been perpetrated, and all around it idols had been adored, and therefore the glory departed and Ichabod was sounded as a word of dread concerning Shiloh and the tribe of Ephraim. Thus may the candlestick be removed though the candle is not quenched. Erring churches become apostate, but a true church still remains; if Shiloh be profaned Zion is consecrated. Yet is it ever a solemn caution to all the assemblies of the saints, admonishing them to walk humbly with their God, when we read such words as those of the prophet Jeremiah in is seventh chapter, "Trust ye not in lying words, saying, The temple of the Lord, The temple of the Lord, The temple of the Lord, are these. Go ye now unto my place which was in Shiloh, where I set my name at the first, and see what I did to it for the wickedness of my people Israel." Let us take heed, lest as the ark never returned to Shiloh after its capture by the Philistines, so the gospel may be taken from us in judgment, never to be restored to the same church again. Ps 84:1 For the choir director; on the Gittith. A Psalm of the sons of Korah. How lovely are Thy dwelling places, O LORD of hosts! Spurgeon - " The tabernacle had been pitched in several places, and, moreover, was divided into several courts and portions; hence, probably, the plural number is here used. It was all and altogether lovely to David. Outer court, or inner court, he loved every portion of it. Every cord and curtain was dear to him. Even when at a distance, he rejoiced to remember the sacred tent where Jehovah revealed himself, and he cried out with exultation while he pictured in fond imagination its sacred services, and solemn rites, as he had seen them in bygone times. Spurgeon - The gates are put for the city itself. The love of God is greatest to his own elect nation, descended from his servant Jacob, yet the central seat of his worship is dearer still; no other supposable comparison could have so fully displayed the favour which Jehovah bore to Jerusalem,—he loves Jacob best and Zion better than the best. At this hour the mystical teaching of these words is plain, God delights in the prayers and praises of Christian families and individuals, but he has a special eye to the assemblies of the faithful, and he has a special delight in their devotions in their church capacity. The great festivals, when the crowds surrounded the temple gates, were fair in the Lord's eyes, and even such is the general assembly and church of the first born, whose names are written in heaven. This should lead each separate believer to identify himself with the church of God; where the Lord reveals his love the most, there should each believer most delight to be found. Our own dwellings are very dear to us, but we must not prefer them to the assemblies of the saints Ps 87:2 The LORD loves the gates of Zion More than all the [other] dwelling places of Jacob. Spurgeon - The gates are put for the city itself. The love of God is greatest to his own elect nation, descended from his servant Jacob, yet the central seat of his worship is dearer still; no other supposable comparison could have so fully displayed the favour which Jehovah bore to Jerusalem,—he loves Jacob best and Zion better than the best. At this hour the mystical teaching of these words is plain, God delights in the prayers and praises of Christian families and individuals, but he has a special eye to the assemblies of the faithful, and he has a special delight in their devotions in their church capacity. The great festivals, when the crowds surrounded the temple gates, were fair in the Lord's eyes, and even such is the general assembly and church of the first born, whose names are written in heaven. This should lead each separate believer to identify himself with the church of God; where the Lord reveals his love the most, there should each believer most delight to be found. Our own dwellings are very dear to us, but we must not prefer them to the assemblies of the saints Ps 132:5 Until I find a place for the LORD, A dwelling place for the Mighty One of Jacob.” Spurgeon - He resolved to find a place where Jehovah would allow his worship to be celebrated, a house where God would fix the symbol of his presence, and commune with his people. At that time, in all David's land, there was no proper place for that ark whereon the Lord had placed the mercy seat, where prayer could be offered, and where the manifested glory shone forth. All things had fallen into decay, and the outward forms of public worship were too much disregarded; hence the King resolves to be first and foremost in establishing a better order of things. Yet one cannot help remembering that the holy resolve of David gave to a place and a house much more importance than the Lord himself ever attached to such matters. This is indicated in Nathan's message from the Lord to the king—"Go and tell my servant David, Thus saith the Lord, Shalt thou build me an house for me to dwell in? Whereas I have not dwelt in any house since the time that I brought up the children of Israel out of Egypt, even to this day, but have walked in a tent and in a tabernacle. In all the places wherein I have walked with all the children of Israel spake I a word with any of the tribes of Israel, whom I commanded to feed my people Israel, saying, Why build ye not me an house of cedar?" Stephen in his inspired speech puts the matter plainly: "Solomon built him an house. Howbeit the Most High dwelleth not in temples made with hands." It is a striking fact that true religion never flourished more in Israel than before the temple was built, and that from the day of the erection of that magnificent house the spirit of godliness declined. Good men may have on their hearts matters which seem to them of chief importance, and it may be acceptable with God that they should seek to carry them out; and yet in his infinite wisdom he may judge it best to prevent their executing their designs. God does not measure his people's actions by their wisdom, or want of wisdom, but by the sincere desire for his glory which has led up to them. David's resolution, though he was not allowed to fulfil it, brought a blessing upon him: the Lord promised to build the house of David, because he had desired to build the house of the Lord. Moreover, the King was allowed to prepare the treasure for the erection of the glorious edifice which was built by his son and successor. The Lord shows the acceptance of what we desire to do by permitting us to do something else which his infinite mind judges to be fitter for us, and more honourable to himself. Ps 132:7 Let us go into His dwelling place; Let us worship at His footstool. Spurgeon - Having found the place where he dwells we will hasten thereto. He has many dwellings in one in the various courts of his house, and each of these shall receive the reverence due: in each the priest shall offer for us the appointed service; and our hearts shall go where our bodies may not enter. David is not alone, he is represented as having sought for the ark with others, for so the word "we" implies; and now they are glad to attend him in his pilgrimage to the chosen shrine, saying, "We found it, we will go." Because these are the Lord's courts we will resort to them. We will worship at his footstool. The best ordered earthly house can be no more than the footstool of so great a King. His ark can only reveal the glories of his feet, according to his promise that he will make the place of his feet glorious: yet thither will we hasten with joy, in glad companionship, and there will we adorn him. Where Jehovah is, there shall he be worshipped. It is well not only to go to the Lord's house, but to worship there: we do but profane his tabernacles if we enter them for any other purpose. Before leaving this verse let us note the ascent of this Psalm of degrees—"We heard...we found...we will go...we will worship." Leviticus 8:11 He sprinkled some of it on the altar seven times and anointed the altar and all its utensils, and the basin and its stand, to consecrate them. Ex 4:6,17 16:14,19 Isa 52:15 Ezek 36:25 Titus 3:6 Leviticus 8 Resources - Multiple Sermons and Commentaries
Levítico 8
Spurgeon comments "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. On his garments - Blood would not easily come out and so this stain undoubtedly served as a lengthy reminder of their ceremony of consecration. However in view of Nabad and Abihu's actions in Leviticus 10, there was sadly very little impact. Rooker says the sprinkled blood "alludes to the covenant making ceremony at Mount Sinai when the people of Israel and the altar as representative of God were sprinkled with blood (Ex 24:6-8). The three essential features of the ordination offering—the anointing of the bodily extremities; the offering of the grain and the thigh as a wave or elevation offering (tenupah); and the sprinkling of Aaron, his sons, and their garments with blood—distinguished this momentous occasion from other times of Israelite sacrifice. The ceremonies, depicted here in narrative at the commencement of the priestly service, became the pattern for ordaining priests in Israel." (Ibid) Harrison comments on the sprinkling of blood - "The priests were thus spiritually secure in their office because they were protected by the blood of the sacrificial animal, just as the Israelites themselves had been when the first Passover was celebrated in Egypt (Exod. 12:23). Because Christ was sacrificed as our Passover lamb, his blood takes away the sins of the believers and gives them the assurance of eternal salvation as they live according to his will. Leviticus 8:31 Then Moses said to Aaron and to his sons, "Boil the flesh at the doorway of the tent of meeting, and eat it there together with the bread which is in the basket of the ordination offering, just as I commanded, saying, 'Aaron and his sons shall eat it.' Boil: Lev 6:28 7:15 Ex 29:31,32 Dt 12:6,7 1Sa 2:13-17 Eze 46:20-24 eat: Lev 10:17 John 6:33,35,51,53-56 Gal 2:20 Leviticus 8 Resources - Multiple Sermons and Commentaries SEVEN DAY ORDINATION: RAM IS EATEN Eat it there together - This clearly speaks of a time of fellowship as described in the peace (fellowship, well-being) offerings (See discussion of Peace Offerings).
Levítico 8
Spurgeon adds - 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.
Levítico 8
Spurgeon writes " Because he had brought them out of Egypt he could do great things for them. He had proved his power and his good will; it remained only for his people to believe in him and ask large things of him. If their expectations were enlarged to the utmost degree, they could not exceed the bounty of the Lord. Little birds in the nest open their mouths widely enough, and perhaps the parent birds fail to fill them, but it will never be so with our God. His treasures of grace are inexhaustible, "Deep as our helpless miseries are, And boundless as our sins." (Treasury of David—Psalm 81) For seven days - The day of dedication of Aaron and his sons marked the beginning of a week of consecration. Other OT events which are associated with seven days include laws regarding birth (Lev 12:2) and mourning (Ge 50:10) The phrase seven days is found 91x in 76v - Ge 7:10; 8:10, 12; 50:10; Ex 7:25; 12:15, 19; 13:6f; 22:30; 23:15; 29:30, 35, 37; 34:18; Lev 8:33, 35; 12:2; 13:4, 21, 26, 31, 50; 14:8, 38; 15:13, 19, 24, 28; 22:27; 23:6, 8, 34, 36, 39ff; Num 12:14f; 19:11, 14, 16; 28:17, 24; 29:12; 31:19; Deut 16:3f, 13, 15; Judg 14:12, 17; 1 Sam 10:8; 11:3; 13:8; 31:13; 1 Kgs 8:65; 16:15; 20:29; 1Chr 9:25; 10:12; 2 Chr 7:8f; 30:21ff; 35:17; Ezra 6:22; Neh 8:18; Esth 1:5; Job 2:13; Isa 30:26; Ezek 3:15f; 43:25f; 44:26; 45:21, 23, 25; Acts 20:6; 21:4, 27; 28:14; Heb 11:30 S. H. Kellogg - These consecration services were to be repeated for seven consecutive days, during which time they were not to leave the tent of meeting; obviously, that by no chance they might contract any ceremonial defilement, so jealously must the sanctity of everything pertaining to the service be guarded. F B