Leviticus 8:31-36
The close of this chapter has its importance like every other part. We have seen the washing of all and the robing of Aaron, and the anointing of the tabernacle and all therein, of the altar and all its vessels, and especially of the high priest's head before the sons had their official clothing (1-13). We had next the bullock for the Sin-offering on which Aaron and his sons laid their hands before it was slain; then the ram for the Burnt-offering; then the other ram of consecration, blood of which was put on the right ear, right thumb, and right toe; the right shoulder, and its accompaniments, with the breast, Moses' part, being waved before Jehovah (14-30). But there remains the eating of the flesh as an essential observance.
“31 And Moses spoke to Aaron and to his sons, Boil the flesh [at] the entrance of the tent of meeting; and there eat it and the bread that is in the basket of the consecration-offering, as I commanded, saying, Aaron and his sons shall eat it. 32 And that which remaineth of the flesh and of the bread shall ye burn with fire. 33 And ye shall not go out from the entrance of the tent of meeting seven days, until the day when the days of your consecration are at an end: for seven days shall ye be consecrated. 34 As he hath done this day, Jehovah hath commanded to do, to make atonement for you. 35 And ye shall abide at the entrance of the tent of meeting day and night seven days, and keep the charge of Jehovah, that ye die not; for so I am commanded. 36 And Aaron and his sons did all things that Jehovah commanded by the hand of Moses” (31-36).
Communion with Christ Who gave Himself for us is the precious privilege set forth by eating the flesh. It was boiled at the entrance of the tent of meeting; and it was eaten with the bread in the basket of the Consecration-offering. All was to be separate from the common nourishment of man.
Yet was the bread of the offering made by fire to Jehovah no less really for the priests to share, as well as the flesh. It was the expression of fellowship, remote from all the associations of nature, but peaceful and intimate as well as holy. It is appropriately the last thing presented before the eighth day. How foreign to the divine mind to have begun with such a feast!
Jehovah had expressed His sovereign will in separating one family to draw near to Him. They were washed, sanctified, justified in the name of the Lord Jesus and by the Spirit of our God; for so we may rightly interpret and apply the typical form of the chapter. A new and holy nature is the prime necessity. Christ had this in His person, displayed it perfectly in a world of evil, and gave it to all that believe. But they needed His death also in all its atoning efficacy, and this not only to blot out their sins but to invest with His positive acceptance. This is marked with fullness and precision in the chapter. The Sin-offering and Burnt-offering were duly slain and burnt. God was thus glorified in every way as to sin; beautiful shadows of what was found perfectly and only in the death of the Son of man, God's Son.
But the second ram of consecration distinctly severed to God by its blood the entire priestly family: as has been shown already, their service in the inner man and the outer, was hence forward to be according to Christ's blood. No less a standard could God allow in those that enjoy access to Him in the sanctuary. Consecration means the hands filled. It is not man's purpose of devotedness, but that which the inward energy of Christ in His offering up to Jehovah, and of His active life in the power of the Spirit, put on the hands of Aaron and his sons (Christ and His own house), and waved before Him.
The flesh of the ram (besides what had been excepted) was also to be eaten where it was boiled, at the entrance of the tent of meeting, and along with the bread of consecration also. It is Christ in death as in life, not as our deliverance from judgment or as the means and measure of our acceptance, but as the object for our souls to enjoy and feed on together. It is Christ and His own sharing this joy in common, as indeed God does. For our fellowship is with the Father, and with His Son, Jesus Christ. And His will is not withheld or dubious. These things He has had written in the inspired word, that our joy might be fulfilled.
Further, the priestly family were not to go out during the seven days of their consecration. It is the circle of man's walk here below; and it applies no less to the priests. Night and day they were to abide at the entrance, and keep the charge of Jehovah that they die not; “for so I am commanded,” as Moses adds, lest any should impute a charge so solemn, all-engrossing, and peremptory to himself. And so was it done.
To appropriate the priestly place to ministers in the word, denying this nearness to the church as a whole, or to every Christian, is an error that makes the gospel void. It is the ruin in particular of those who set up a claim so baseless, arrogant, and anti-scriptural. Ministry is the exercise of a divine gift, in some, for the good of all; priesthood is of all saints to draw near into the holies. There is no other priesthood, save of Christ alone the Great Priest for all His house. Here the Puritan Matthew Henry confounds things that differ essentially, only a little less grossly than the Puseyites, as any one may find in his Commentary on this passage.