Call Sealed with Promise

Unit 2: Called to Be God's People

(Lessons 5-8)

COMMISSIONING

FOR SERVICE

INTRODUCTION DEVOTIONAL READING:

A. ORDAINED FOR A LIFETIME RoMA..<"Js 11 :33-12:2
I was ordained into Christian ministry on August 23, 1964. I remember it BACKGROUND SCRIPTURE:
as if it were yesterday. Why? It was one of the most important events in my LH1TICUS 8: 1-13

life! I felt it was like a marriage covenant; it was supposed to last for a life­ PRINTED TEXT:
time. It continues to control my life and my decisions as I march toward the LEVITICUS 8: 1-13

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 LESSON AIMS
Bible college. I recently had accepted a youth ministry pOSition at a church in After participating in this
LaGrange, Georgia. lesson, each student will
Several close friends participated in the service at a church in Bainbridge, be able to:
Georgia. The minister signed the certificate. All the elders signed too; these 1. Tell how and why
men had faithfully provided financial support toward my college expenses Aaron and his S0115
for four years. What an encouragement to my preparation for ministry! The were commissioned for
whole congregation celebrated with me \vith cake and punch. I have always special service.
felt obligated to that little church for my ministry, because the Christians 2. Explain the significance
there were the ones who set me apart for special service to the Lord. of the idea ofbeing commis­
Most of the people who were influential in directing my life into full-time sioned or set apart as it re­
Christian ministry are now gone. But their influence is still there. The echoes lates to his or her own service
of the ordination service still ring in my heart. The obligation of commitment for the Lord.
and responsibility still rests on my shoulders. I can still feel the hands of the 3. Write a note of encour­
elders on my head. My knees ached as several prayers were spoken to God agement to someone who is
on my behalf while I knelt before the congregation. The mood was serious. serving the Lord.
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 his­ KEY VERSE
torical narrative woven through Exodus 25-40. Of those 16 chapters, Exodus [Moses} poured some of
28 and 29 form the primary background to Leviticus 8 for today. the anointing oil on Aaron's
We may be amazed that Yahweh God allowed Aaron to be the high priest head and anointed him to
for the people after his participation in the incident of the golden calf of Exo­ co115ecrate him.
dus 32! Aaron's lame excuse CExodus 32:22-24) did nothing for his character. -Leviticus 8: 12
 19,2009

LESSO:\" 7 S OTES
But because God is "the compassionate and gracious God, slow to anger.
abounding in lo\'e and faithfulness" (bwdus 34:6). Aaron was allo\wd to be
Israel's high priest to God.
Instructions for making priesdy 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, \"hUe a summary of this same ceremOTI\'
is given in Exodus 40: 12-16. All of these instructions ~nd making of the sacred
garments are presupposed by the narrative of Le\iticus 8: 1-10:20. Thus, Leviti­
cus 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 \vas elaborate, serious, and holy The purpose for all these ceremo­
ni~s was for God to dwell in the midst of the lsraehtes (Exodus 29:43-46).

1. GOD'S INSTRUCTIONS (LEVITICUS 8: 1-3)

A. EVERYTHING NEEDED (w. 1,2)
1, 2. The LORD said to Moses, "Bring Aaron and his sons, their gannents, the
. anointing oil, the bull for the sin offrnng, the two rams and the basket contain­
. ing bread made l-vithout yeast,
DAILY BIBLE READINGS God begins to speak to Moses in order to give him specific instructions
Monday,July 13-We concerning the ordination of Aaron and his sons. Leviticus 8 is a general ac­
Are God's (Psalm 100) count based on the more detailed instructions in Exodus 28,29; for example,
Tuesday, July 1 the nature of their garments is detailed in Exodus 28:4-43 (noted below). The
Sanctify the Congregation actual making of the garments is recorded in Exodus 39: 1. We remember
Ooel2: 12-16) that Aaron is Moses' older brother.
Wednesday, July 15-The The anointing oil that Moses is to use is described in detail in Exodus
Ministry ofGenerosity (2 30:22-33 (compare :6). The oil is a unique combination of myrrh (balsam
Corinthians 9:6-12) : sap), cinnamon (bark of the cinnamon tree, a species of laurel), calamus (pith
Thursday, July 16­ from the root of a reed plant), cassia (from the cinnamon tree), and olive oil.
Doing the Father's Will , Everything and everyone who is to be anointed is to be anointed 'with this oil.
(Matthew 21:28-32) : It is not to be reproduced or used for any other purpose (Exodus 30:31-33).
Friday, July 17-Present The sacrificial animals are to be "without defect," according to Exodus 29: 1.
)bur Bodies (Romans 11 :33­ The details as to how the animals are to be sacrificed, the blood administered,
12:2) and the meat used is given in both Exodus 29:10-37 and Leviticus 8:14-36.
Saturday, July 18-The These sacrifices are to be repeated over a seven-day period (Exodus 29:35­
Example Christ Left (Romans 37; Leviticus 8:33-35). This is the length of time for the full ordination of
15:1-6) Aaron and his sons and the sanctifying of everything connected with the tab­
Sunday, July 19-Conse­ ernacle and the priesdy service. The nature of the bashet of unleavened bread
crated for Service (Leviticus is spelled out in more detail in Exodus 29:2, 3.
8:1-13)
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 assemb~y is not intended to signify
; absolutely all of the Israelite people. That would be several hundred thou­
sand individuals all trying to gather at the entrance to the Tent ofMeeting!
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
 _ _ _ _ mmm leLY 19~?009

from a rock in Numbers 20:8. Naturally, such representation may be ex­

panded or reduced according to the circumstances.

II. MOSES' ACTIONS (LEv1TICUS 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 ofMeeting.
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. INSTRUCTlNG (v. 5)
5. Moses said to the assembly, "This is what the LORD has commanded to be
done. " WIHT Do You THINK?
Today's lesson text is punctuated four times by the phrase "the Lord has How do we know if we are
commanded" or very close to it (here and vv. 4, 9, 13). The vital importance doing what "the Lord has
of this phrase is further revealed when we see it occur at least 16 times in Le­ commanded"? Hmv do we
viticus 8-10. This assures the reader that all that is being done with regard to lleep from fooling ourselves in
Aaron and his sons is by divine authority this regard?
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 be­
fore 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 re­
minded what the apostle Paul \"Tote 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 spirimal act of worship" (Romans 12: 1).
Exodus 30: 17-21 describes a bronze basin that is filled \vith water for the WHAT Do You THINK?
regular, ritual washings of Aaron and his sons. They have to become clean be­ \Vhat things disqualify
fore anything else can be done (Exodus 29:4; 40: 12). This is a matter of life us from holding positions of
and death: "They shall wash their hands and feet so that they will not die" leadership in ministry, either
(Exodus 30:21). It is likely that the initial washing is a complete immersion temporaritv or permanentrY?
rather than simply the hands and feet as on other, "normal" occasions (Exo­ How do we guard ourselves
dus 30:19-21). For the Day of Atonement the high priest has to be immersed against such things?
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 \vith 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.
How TO SAY IT
Aaron. AIR-un.
calamus. KA-luh-mus.
cassia. KA-shuh.
Leviticus. Leh-VIT-ih-kus.
myrrh. mw:
pomegranates. POM-ih-gran­ finely twisted linen (Exodus 39:28). This article of clothing reaches from
its.
Thummim. THUM-im
(TH as in THIN).
Utim. YOU-tim.
Yahweh (Hebrew). YAH-weh. the idea that it is \voven in squares or checker work. This gives it a dazzling
WHAT Do You THINK?
Does the nature ofAaron's and scarlet. On the shoulderpieces are set 2 onyx stones. Engraved on them
clothing say anything about
what we should wear to
church? \Vhy, or why not?
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 Exo­
dus 28 and 39. Combining those te..xts \vith the text before us reveals that the
. high priest's clothing consists of undergarments, tunic, sash, headband, robf,
· ephod, breastpiece, turban, and waLstband. The details are interesting.
The undergarments, not mentioned here in Leviticus 8:7, are made of
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
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. \Vhen 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 crmvn, 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,
are the names of the 12 tribes (Exodus 28:6-12). The waistband holds the
ephod close to the body. (\Ve \\lill discuss the breastpiece and turban below.)
How SHOULD MINISTERS DRESS?
\Vhen many of us ,vere growing up, ministers had a "unifonn"; it consisted
of white shirt, tie, dark suit, and hat. A Bible under the ann 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 seri­
ously. Even driving a sedan in a color other than black, dark blue, or green was
a no-no.
One evangelist was holding a re\1val meeting back in the 1950s and was lodg­
ing in the home of a local minister. He arrived at his host's breakfast table in dress
pants and a tieless dress shin. The Colder) minister who was his host sat dovvn
wearing both tie and suit coat. The guest asked, "Do you have a funeral this morn­
ing?" 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 shim. Clothing
styles change with the times. But what should not change is the leader's charac­
ter. That is the message of both Old and 1\ ew Testaments for those who would
lead the people of God. R. B.

E. BREASTPIECE (v. 8) Visual for Lesson 7. Point

8. He placed the breastpiece on him and put the Urim and Thummim in the to this visual as you ask, "III
breastpiece. what capacity do you thin!?
Details about the breastpiece are found in Exodus 28:15-30, \vith a parallel God has called you to serve?
in Exodus 39:8-2l. The first of these two descriptions is God's instructions; Hmf did you reach this CO/1­
the second description relates how the instructions for making the breast­ clusion?"
piece 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 ofIsrael (28: 17-20).
The breastpiece is connected to the ephod by means of gold rings and
chains (Exodus 28:27,28). \Vithin the breastpiece is placed the Ulim 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; Deuter­
onomy 33:8; 1 Samuel 28:6; Ezra 2:63: and Nehemiah 7:65).

E TURBAN (v. 9)
9. Then he placed the turban on Aaron's head and set the gold plate, the sa­
cred diadem, on the front ofit, as the LORD commanded Moses.
vVe 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 ofIsrael, is to live a life of holiness
before Yahweh God. Only then can the sacrifices be acceptable before God.

G. TABE&\TACLE (v. 10) WHAT Do You THINK?

10. Then Moses took the anointing oil and anointed the tabernacle and every­ Are there places or things
thing in it, and so consecrated them. within modern church build­
Everything connected \vith worship at the tabernacle is now anointed \v1.th ings that should be comid­
the special oil that we described earlier. The anointing sanctifies the furniture ered holy? \Vhy, or why not?
and thus reserves it for sacred use only, The furnishings of the tabernacle are
described in Exodus 30:26-28 (compare 40:9-11),

H. ALTAR (v. 11)

11. He sptinkled 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 vvith the anointing of the other furniture, this shows the im-
PRAYER
Our Father; we recognize
persons ofspecial skills and
abilities that you are calling
into specialized ministry. But 12. He poured some of tlte anointing oil on A.aYan's head and anointed him to
m~ we also remember that
you have called each and
every one ofus to your royal
ptiesthood. May we neverfor­ priests and prophet..,. The scene of Aaron's ordination is marked so indelibly
get that ptiesthood requires
holiness. In the name ofour . for unity some 400 years later per Psalm 133. Only the Spirit can give unity
great high priest, Jesus the
Chtist. Arnen.
WHAT Do You THINK?
Do you feel Wu: you are a
ptiest? How do we acknmvl­
edge and practice this role in
our lives as believers?
ponance 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)
consecrate him.
Now Aaron himself is anointed. As kings \villlater be anointed to symbol­
ize the empowering by the Spirit of God (see 1 Samuel 16:3, 13), so also are
in the Israelite consciousness that King David can use it as a figure of speech
. and blessing.
AROMATHERAPY NOT NEEDED
Anointing \vith oil has become a big business since the arrival of the New Age
era. For example, a \Veb site for "chakra therapy" capitalizes on the sacred impli­
cations of the word anoint by calling itselfjust that. This site states, "Your Chakras
store, filter, and regulate the flow of energy in and out of the body." \Ve 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 \Vestem minds are replacing a righteous God's moral claims on sinful
humanity vvith 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 \vith oil. The difference between this
anointing and modem, eclectic practices is to be found in the concept of sanctifi­
cation, as things and people were set apart for God's service. When the New Tes­
tament calls ChrL<;tians priests and saints, it is making the same statement about
what our lifestyles should be. \Ve are to live as God wants us to, trusting Christ,
not the "magic" of Eastern mysticism! -C. R. B.
J. A4.RON'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 under­
neath the ephod, breastpiece, and blue robe (Exodus 39:27,28). )Jothing
in this passage says anything about the sons' anointing, but Exodus 28:41;
i 30:30; 40:14,15; Leviticus 7:35, 36; 10:7: and Numbers 3:3 establish that
i they are indeed anointed.
CONCLUSION
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 (l Peter 2 . Revelation 1:6). In fact,
! the church as a whole is a "royal priesthood" (l Peter 2:9; compare Exo­
dus 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 pan of this priestly duty and privilege.
 ILLY 19,2009
\Ve 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 THOUGHT TO RE\1DfBER
think of a person's conversion to Christ as an ordination to priesthood. May Strive to'ward holiness in
God increase our royal priesthood! your priestly service.

Discovery Learning

The following is an alternative lesson plan emphasizing learning activities.

Classes desiting such student involvement will find these suggestions helpful. At the

back of this book are reproducible student pages to further enhance activity learning.

INTO THE LESSON
Option #1: Invite a minister to describe an ordi­
nation ceremony. The presentation should last five
to eight minutes. The guest should briefly tell of
the purpose of an ordination, some fond memories
of ordinations performed (or of being ordained),
and some things that can or should happen in an
ordination ceremony. A photocopy of the lesson's
Introduction may help this guest shape the presen­
tation. If the minister cannot appear in person, ask
if a video presentation can be prepared.
Make the transition to Bible study by saying,
"Today's ordination services have a history. In the
Old Testament, we find that God used commission­
ing ceremonies to set apart people to special tasks.
Let's look at one of the most important."
Option #2: Use a copy of the Christian Minis­
ter's Manual (Standard Publishing) to introduce
the concept of ordinations. Your minister may
have a copy to lend you. Mention the types of
ordination (of ministers, elders and other officers,
teachers) that are described in the manuaL Tell
of the common elements of the services that are
suggested for these ordination services. Ask what
other types of commissioning services are found
in our culture. Use the same transition mentioned
in Option # 1.
INTO THE WORD
Early in the week, ask a class member to as­
sist \\<ith the Bible-study portion of the lesson by
portraying Moses. Give him (1) a copy of today's
Begin the Bible study with a reading of the
printed text. You can have class members take
turns reading two or three verses each. Say, "This
ceremony of ordination was elaborate and purpose­
ful. However, there are details about it that we may
overlook if we're not careful. I have invited a guest
to help us understand this grand ceremony that
was commanded by God." Introduce "Moses," say­
ing you have asked him for a brief interview about
this ordination event. Ask the following interview
questions:
1. "Moses, apparently the ordination of Aaron
and his sons was not your idea. Why did God want
a priesthood and a high priest? Why do you think
he chose Aaron?" 2. ''I'm curious about the elabo­
rate priestly garments. Give us a brief deSCription
of the garments and your impression of why God
thought these were important." 3. 'f\pparently,
the actual ceremony of setting apart these men
was very impressive. Describe it for us as best you
can remember. What did the ceremonial activities
signify?" 4. "\Vhat values do you see for the aver­
age Christian to witness a setting-apart ceremony
to leadership and service roles in today's church?"
5. "One more question before you leave. All Chris­
tians have a high priest far greater than Aaron was
in his day. Identify this high priest and tell us what
he does for us."
Thank "Moses" as he leaves. Say to the class,
"God has not only given today's believer a high
priest in Jesus, but he actually calls every believer a
priest. All Christians are commissioned for service
. ,~

lesson commentary, (2) a copy of the questions as pnests.

below so he can think about responses in ad­ Alternative: If you use the lecture method of
vance, (3) a Bible dictionary \\lith articles on the teaching, distribute copies of the reprodUcible ac­
priesthood and Aaron marked, and (4) a robe, tivity "Depictions" on page 506 to help students
staff, and/or beard as props. visualize.
JULY 19, 2009
INTO LIFE
Read 1 Peter 2:4-10. A5k the following questions:
1. What was your reaction when you first realized
that you were part of a royal priesthood? 2. Know­
ing you have been commissioned as a priest, \vhat
are you responsible for doing and thinking? (This
can be a small-group discussion for larger classes.)
Say, "Special ceremonies were used not only for
commissioning priests, but also in setting apart
prophets and kings. We still value ceremonies that
set leaders apart for service. Ordination or commis­
sioning services are common for ministers and el­
ders. Some churches even have them for teachers."
A5k the class to design a commissioning service for
teachers. Four teams can do one each of the fol­
100\ing: (1) select songs, (2) select Scriptures, (3)
jot ideas about the "charge" or challenge to be read
to the teachers, and (4) write a statement for the
congregation to make when accepting and com­
missioning the teachers. Distribute copies of the
reproducible activity "Devotion" on page 506 as a
take-home assignment.