Exegetical and Hermeneutical Commentary of Leviticus 9:1
And it came to pass on the eighth day, [that] Moses called Aaron and his sons, and the elders of Israel;
(1) The first sacrifices of Aaron (1 14)
On the eighth day (the consecration of Aaron and his sons being complete) Aaron begins to offer sacrifice for himself and for the people, and his sons assist.
The sacrifices are:
for himself
Sin-Offering. A bull calf
Burnt-Offering. A ram
Peace-Offering. A ram
Meal-Offering. A ram for the people
A calf and a lamb
An ox and a ram and a meal-offering mingled with oil.
An ox and a ram and a meal-offering mingled with oil. A complete sequence of sacrifice is prescribed, and the whole offering is moderate in amount compared with those prescribed for the great festivals in Numbers 28, 29.
1. elders ] perhaps a late correction (Dillm.). Cp. ‘children’ in Lev 9:3, where Sam. and LXX. again introduce ‘elders.’
Fuente: The Cambridge Bible for Schools and Colleges
Lev 9:1
On the eighth day – i. e., on the first day after the week of consecration.
Lev 9:2
A young calf – A bull calf, which might have been what we should call a yearling ox.
Lev 9:3
A kid of the goats – A shaggy he-goat. See Lev 4:23 note.
Lev 9:6
The glory of the Lord – Compare Exo 16:7.
Fuente: Albert Barnes’ Notes on the Bible
Lev 9:1-24
Aaron therefore went unto the altar.
Aaron in the duties of his office
The duties of the high priest, as exhibited in this chapter, divide themselves into two general classes. Some of his services related exclusively to himself, and the rest exclusively to the people. Aaron, though a priest, was still a man, with all the wants and infirmities of men. He consequently needed atonement as much as those for whom he was to officiate. And before he was allowed to proceed with his duties for others, he was required to offer sacrifices for himself.
1. Aaron was first of all to offer a calf for a sin-offering. And it may be that this was intended to refer back to his great sin in the matter of the golden calf, which he had been prevailed upon to make for the worship of the people while Moses was in the mount. It is a hard thing to shake off the degrading recollection of any marked deed of wrong! The soil of sin upon the conscience cannot be easily washed out. I once heard a man say with tears upon his cheeks, that if he owned a world, he would willingly and gladly give it to have certain recollections of crime blotted from his mind. He was a pious man–a man who had solemnly consecrated himself to labours for the good of his kind; but the thought of his former deeds of shame haunted him like a demon, and clouded his brightest peace. Aaron had done a great evil in the sight of God, and the dark shadow of its remembrance followed him even into the honours of his high priesthood, and stood before him every time he came to enter into the Tabernacle of the Most High.
2. The second offering which Aaron was to make for himself was the holocaust, or whole burnt-offering. In addition to his special sin he was a common sinner with all other men. He needed justification by the blood of Jesus, just as everybody else. There is a sense in which all are equally guilty before God, the high and the low, the rich and the poor, the young and the old, the learned and the ignorant, the priest and the people. And the only deliverance from this common guilt, as from all other guilt, is through the one great offering of The Lamb of God that taketh away the sin of the world. Even Aaron in his priesthood needs it just as much as the wickedest and vilest of the race. These preliminary and personal services having been attended to, Aaron proceeded, as God directed, to perform the duties of his office for the people for whom he was ordained. A sin-offering, a burnt-offering, a peace-offering, and a meat-offering had been prescribed, and his functions with reference to these he now proceeded to discharge. Let us, then, contemplate him in the solemn service.
1. Aarons first official duties were connected with the altar at the door of the Tabernacle, and were all performed in the presence of the people. Now, in order to understand the typical meaning of all this, it will be necessary to observe that Christ is at once the priest and the sacrifice. It was impossible to unite these two things in the type. They stand in the Levitical ritual as distinct, and they are not at all confounded together in the great mediation of Calvary. But we must bear in mind that Christ is at the same time the victim and the High Priest who officiates in offering that victim. When He was led forth to His immolation, He was the lamb without blemish and also the one who was to lay its body upon the fire, and sprinkle its blond upon the altar. As the apostle tells us, He offered up Himself. He is the great High Priest who officiated at His own immolation. It was He Himself that presided at the awful ceremony, in which all His joints were relaxed, and all the binding ligaments of His being cut asunder, and all the tender parts of His most interior nature torn out for burning–and His body, soul, and spirit, laid down as a sacrifice for the sins of the world. It was by His own will that the blow was struck; that the blood flowed; that every covering and protection was torn off; and the whole blessed Christ reduced to a mangled and lifeless mass around and upon the altar of God. And it is this very fact that so infinitely ennobles, exalts, and dignifies Christs sacrifice. It was a willing surrender of Himself to death. There is a very remarkable expression in the fifteenth verse to which I desire to call your particular attention in this connection. You read there that Aaron took the sin-offering for the people, and slew it, and offered it for sin. A stricter rendering of the original, as noted by various critics, would be, He sinned it, or, He made it to be sin. The same diction occurs in Lev 6:26. The idea is, that the sin-offering somehow had the sin transferred to it, or laid on it, or was so linked with the sin for which it was to atone as to become itself the sinful or sinning one, not actually, but imputatively and constructively. The animal had no sin and was not capable of sinning; but, having been devoted as a sin-offering, and having received upon its head the burden of the guilty one who substituted its life for his own, it came to be viewed and treated as a creature which was nothing but sin. And this brings us to a feature in the sacrificial work of Christ, at which many have stumbled, but which deserves to be profoundly considered. Jesus died, not only as a martyr to the cause He had espoused, not only as an offering apart from the sins of those for whom He came to atone, but as a victim who had received all those sins upon His own head, and so united them with His own innocent and holy person as to be viewed and treated, in part at ]east, as if He Himself had sinned the sins of all sinners. The Lord laid on Him the iniquity of us all. He made Him, who knew no sin, to be sin for us.
2. Having attended to what was to be done with the sacrifices at the altar, in presence of the people, the next duty of Aaron, as the high priest, was to enter into the sanctuary and the most Holy Place with the blood of the sin-offering, as directed in Exo 30:1-38. But before entering upon this second grand department of his priesthood he lifted up his hands towards the people, and blessed them. It was a very significant act. It was as if he were emptying over them from his bloody hands all the effects and virtues of that blood. And it pointed forward to those gracious transactions of the Lord Jesus subsequent to His offering of Himself for us, and prior to His ascension into heaven. But having thus spread his hands in blessing towards the people, Aaron went into the Tabernacle, and was hidden from the view of the solemn worshippers. How beautiful the connection between type and Antitype! Of our Aaron it is written, He lifted up His hands, and blessed them. And it came to pass, while He blessed them, He was parted from them, and carried up into heaven; while they beheld, He was taken up; and a cloud received Him out of their sight. Aaron was to enter into the Tabernacle with the atoning blood of the victim slain without. But Christ being come an High Priest of good things, which were to come, entered into a greater and more perfect tabernacle, not made with hands, not by the blood of goats and calves, but with His own blood . . . For Christ is not entered into the holy places made with hands, which are the figures of the true; but into heaven itself, now to appear in the presence of God for us. Moses, as the representative of Jehovah in these transactions, accompanied Aaron into the holy places, and delivered over to his care all the vessels of the sanctuary, and put the ordering of all the sacred services into his hands. And thus also hath Jesus received from God the Father, honour and glory. But Aaron did not stay in the Tabernacle. He went in after the morning sacrifices were made; bat before the evening sacrifices he again came out, and blessed the people. The soul kindles as we proceed with these ancient types. They portray so beautifully the grand mysteries of redemptions progress. When I read of Aaron returning from his duties in the Holy Place the words of the bright angels that kept guard at the Saviours ascension gather new preciousness. Ye men of Galilee, why stand ye gazing up into heaven? this same Jesus which is taken up from you into heaven, shall so come in like manner as ye have seen Him go into heaven. When Aaron came out of the Holy Place, it was to bless the waiting people. And so it is written of our great High Priest in heaven–Unto them that look for Him shall He appear the second time without sin unto salvation. Most people are afraid of the Saviours second coming, and never think of it but with dread. It is because they have not sufficiently considered its nature, and what it is for. It is not to curse, but to bless. It is not to distress, but to heal and save. It is not a thing to be dreaded, but to be prayed for and most earnestly desired. It is the event that is to finish our redemption and complete our bliss. When Aaron came out of the Holy Place, the glory of the Lord appeared unto all the people. Nor shall it be otherwise when Christs epiphany shall occur. Then shall Jerusalems light come, and the glory of the Lord arise upon her. Then shall the pure in heart see God, and the righteous behold the King in His beauty. When Aaron came out of the Holy Place, there came a fire out from before the Lord, and consumed upon the altar the burnt-offering and the fat. These things had been made sin. It was the exact picture of what is predicted concerning the reappearance of our great High Priest (2Th 1:7-9; Mal 4:1; Heb 10:26-27)
. But the fire that darted forth before Aaron, and burned up what was accounted to be sin in that congregation, touched not ,me of the waiting worshippers. They saw it leap out with lightning fierceness, and lick up the guilty mass in a moment, but it came not near either of them. Not a saint of God shall be burned by the terrific fires of the Great Day. When the wicked are cut off, they shall see it. But He who upholds the worlds, yet marks the sparrows fall, says to His people: When these things begin to come to pass, then look up, and lift up your heads: for your redemption draweth nigh. Nay, when the congregation of Israel saw the fires, they shouted and adored. They fell on their faces for very ecstasy, and holy worshipful admiration. They had expected much, but the thing transcended their most rapturous imaginings. And so, in the day of our Saviours coming, there is a joy, and glory, and holy exultation, and adoring gladness, for the people of God, which eye hath not seen, nor ear heard, nor the heart of man conceived. (J. A. Seiss, D. D.)
For to-day the Lord will appear unto you.
Sacrificial preparation for Jehovah a appearing
Who would see God? Let the soul make ready. To whom will God show Himself? They who make ready by sacrifices.
I. To see the Lord demands spiritual preparedness in man.
1. For man to meet God without readiness would entail on him terror and death.
2. But man may meet God with readiness, prepared even to behold His glory.
3. When man meets God thus prepared, the meeting is propitious and privileged.
II. Sacrificial merits prepare man for searching manifestations of God.
1. By affecting the complete removal of his sin (by sin-offering), and therefore cancelling his condemnation.
2. By presenting an offering of self-devotion (burnt-offering), and thereby obtaining the Divine favour.
3. By conciliatory acts of propitiation (peace-offering), thus removing all estrangement.
4. By covenanted communion with God (meat-offering); fellowship with God in the sacrificial feast. When Jehovah meets a soul thus made nigh by sacrificial merit, not only is there no condemnation, but access unto grace is assured, and even joy in God (cf. Rom 5:1-2; Rom 5:11)
.
III. Amid most glorious divine manifestation the soul prepared by sacrifice stands fearless and blest.
1. Revelations of God come now to privileged souls, and are times of refreshing.
2. The unveilings of death, which will bring the soul to Gods clear presence, will not terrify the believer: it will be far better.
3. The Lords appearance in great glory at the judgment will be welcomed with joyous acclaim by those who look for His appearing.
4. And in the splendour of heaven the ransomed hosts will stand without rebuke, realising in Gods presence fulness of joy. (W. H. Jellie.)
Advent glory
Sometimes, perhaps, you have passed in the daytime through some public place where at night there was to be a magnificent exhibition of pyrotechnic art, and you have seen the figures that are to be lighted up as they stand ready for the exhibition. They are very plain and common-looking. You can see in the rude outlines the forms of men, the crown upon the kingly brow, and the jewels that flash from it; but there is no beauty and glory whatever about them. But wait till the eventide, till the sun goes down, and the master of ceremonies appears on the scene, and suddenly, at the signal, perhaps of a trumpet-blast or a chorus of melody, the lights are turned on and a blaze of glory lights up the scene. Every figure stands out in radiant light, and the whole scene is illuminated, transfigured, and seems almost supernatural. So it will be when our Master appears, and these bodies of humiliation shall be lighted up with His brightness, and all the members shall shine with the beauty and majesty of their living Head, and He shall reveal all His glory in His heavenly Bride.
Aaron lifted up his hand toward the, people, and blessed them.–
A solemn benediction
I. In the relations of men to Jehovah there are those who attain a higher life of privilege and of power. The high priest alone was empowered to bless. His was a spiritual elevation above the priests.
1. Conscious nearness to God is not equally attained by all.
2. Sacred power from God is not equally derived by all.
II. Hidden fellowship with jehovah is the source of exalted qualification, the spring of beneficent spiritual power. Aaron had spent solemn seasons during the seven days enclosed within the Tabernacle. It nerved his heart for his high task; it gave him assurance as he assumed the high function of blessing the people in Jehovahs name. But after that official act he went into more intimate fellowship and prayer with God (Lev 9:23); and when he came forth he again blessed the people. It was the act of one whose soul was full of conscious power, to whom it was no longer an official trust and duty to bless, but a delight and privilege; it was the outflowing of a soul all a, dent and adoring.
1. Blessings can only flow from a soul itself rich in the affluence of blessedness.
2. Affluence of blessedness can only be won by the most intimate communion with the Lord.
III. They who live an elevated spiritual life are rich benefactors to a sinful world.
1. They draw power from God which does not rest unused, but goes forth in blessing others.
2. They exert salutary and saving energy among men, by which earthly life is sweetened, and spiritual health is imparted, and Christian peace is bestowed.
3. Their very prayers, unheeded as factors of good, win daily benediction from Heaven on many hearts and homes.
4. As a daily influence in society such elevated souls shed a benign grace, making social circles purer, kinder, less selfish and sinful, more gentle, peaceful, and Christian.
5. In all their active ministries for Christ they are potent for good. They cannot lift up their hands towards the people but gracious results ensue. Thus should every Christian seek to be a light of the world, salt in the earth. Therefore let each–
(1) Live a life of nearest intercourse with the Lord–a life hid with Christ in God;
(2) fulfil the solemn office of gracious intercessors for men, winning blessings by secret prayers. (W. H. Jellie.)
Blessing the people
I. THE RECOGNITION OF MANS GREATEST NEED, viz., GODS BLESSING. Probably the formulary employed was that recorded in Num 6:23-27, or Psa 90:17. What a complete and comprehensive blessing! Man needed the face of God to shine upon him–God s reconciled, cheering, transforming face, the face of his Father and King. The peace of God alone could remove remorse for the past and dread apprehensions for the future. Here, then, was the bestowment of all needed grace, the earnest as well as preparation for final glory. These blessings centre in and flow from Christ with–
1. Infinite fulness.
2. Inestimable graciousness; for all men and all time.
II. The declaration of gods greatest joy, viz., Blessing men. He is slow to anger, and delights in mercy. Aaron, standing with outspread hands, was the representative of God as well as of the people; and in the words of the Lord, as well as in His name, he pronounced the blessing. God blessed man.
1. In equity. He had not connived at iniquity, had not accepted man into His confidence and communion without obedience and satisfaction.
2. Out of the sanctuary. The high priest came out of the Tabernacle and blessed the people; and God still pronounces His best and brightest blessing out of Zion, where His name is recorded, His worship observed.
3. In connection with human means. It was the blessing of God, but it passed through the lips of Aaron. God employed and honoured human agency. (F. W. Brown.)
Christs priestly blessing
Jewish priests were required to give the blessing–or, as we say, pronounce the benediction–at the close of their religious meetings, as the ministers of the gospel do now. And this was especially done at the close of the solemn service here among the Jews every year on what was called the great Day of Atonement. We know what the words were which the priests used on these occasions. We find them in Num 6:24-26. They are these: The Lord bless thee and keep thee: the Lord make His face shine upon thee, and be gracious unto thee: the Lord lift up His countenance upon thee, and give thee peace. These words are very beautiful. But then the Jewish priests could only use them as a kind of prayer. But they had no power to give the people these blessings. And here we see the great difference between all other priests and Jesus, our heavenly Priest. He not only speaks the words of blessing, but He really gives the blessings those words represent. This was what He meant when He said to His disciples, Peace I leave with you; My peace I give unto you: not as the world giveth, give I unto you (Joh 14:27). The world, or the people in the world, can only wish or pray that we may have peace. But Jesus can give peace. Yes, and not only peace, but pardon, and hope, and joy, and grace, and every blessing that we need, Jesus is able to give. He came to bless the world. He did bless it while He was in it. He went about doing good. He was scattering blessings wherever He went. And He is doing the same still. He loves to bless; and the store of blessings He has to draw upon is so large and full that it never can fail. Look at yonder sun. For thousands of years it has been shining away all the time; and yet the sun has as much light to give to-day as it had in the day when God first made it. Or look at yonder ocean. It has been giving up its water to supply the springs and fountains of the earth ever since it was made; and yet there is as much water in the ocean to-day as there was thousands of years ago. And so it is with Jesus. For thousands of years He has been giving away blessings continually; and yet He has as many to give to-day as though He had never given one before. He came to bless the world. He has blessed it, and He is blessing it still. He is blessing nations and families and individuals in such a way as nothing else can bless them. (Richard Newton, D. D.)
There came a fire out from before the Lord.–
The miraculous fire
I. Some of the facts which the flashing fire confirmed.
1. That the sacrifices were Divinely accepted.
2. That the priests were Divinely accredited.
3. That the Tabernacle was Divinely appropriated.
II. Some of the effects which the flashing fire produced.
1. Holy rapture.
2. Gratitude.
3. Sacred awe.
4. All the manifestations of Gods glory to men, in nature and in revelation, are calculated and designed to awaken rapture and beget reverence.
The gospel brings glad tidings of great joy; it begets reverence, for it shows us how great our sins and how holy our God. We see God as a consuming fire to consume sin and to purify from all defilement. Let us so live that hereafter we may enter into the glory unchanging and eternal. Rapture and reverence will characterise the delight and worship of heaven. (F. W. Brown.)
Gods acceptance of the sacrifices
I. The testimonies of Gods acceptance. These were of different kinds.
1. Ministerial. Moses and Aaron having finished all that they had to do within the Tabernacle, came forth and blessed the people. In this they were
(1) Types of Christ. Showing what He would do as soon as He had finished His sacrifice: He blessed His disciples (Luk 24:50-51) as He was taken up to heaven; and He sent the promised blessing of the Holy Spirit quickly thence (Act 2:33; Act 3:26).
(2) Examples to ministers. Showing what all ministers are empowered to declare to those who rely on the Great Sacrifice. They are to stand forth in the very name of God and proclaim pardon and peace to all (Act 13:38-39).
2. Personal. In two ways did God Himself, by direct testimonies, apart from all indirect human agency, manifest His acceptance.
(1) He displayed His glory before all the people. Now we have no such visible manifestation, but we have instead, as direct testimonies from God, the Spirit of God witnessing with our spirit. and the love of God shed abroad in our hearts.
(2) He sent fire upon the sacrifice. Showing what fiery indignation they deserved, but that He had turned it aside from them and caused it to fall on the altar.
II. Effects produced by these testimonies of Gods acceptance. Visible objects affect us strongly; the people now were deeply impressed with what they saw. They were filled–
1. With exalted joy. Had they not been taught to expect this manifestation they would have been terrified thereby, as Gideon and Mancah (Jdg 6:21-22; Jdg 13:19-22); but being prepared, they rent the air with their shouts. The inward triumph of Paul seems more suited to our dispensation (Rom 8:31-39), and that is both the privilege and duty of every one of us to enjoy.
2. With profound reverence. Humility united with joy. Even the seraphim cover their faces and feet before the throne; glorified saints cast their crowns at the feet of Him who sitteth thereon. Exalted joys should be tempered with adoration. Illustrations will be found in Gen 17:3; Exo 3:6.
Learn–
(1) To lay no stress on transient affections. Such a state of feeling in the people ought to have issued well, but soon passed away when temptation arose.
(2) To be thankful for the advantages we enjoy. We are apt to envy the Jews their privileges they walked by sight, we walk by faith. But our High Priest blesses us with all spiritual blessings. (Chas. Simeon, M. A.)
Gracious fire
I. Fire seals with heavens own seal the atoning rites. Wherefore comes the fire forth? Is it to seize the guilty sons of men? Is it to hurl on them deserved wrath? Far otherwise. It comes with olive-branch of peace. It settles on the altar. It feeds on the victim as its feast. Then it brings evidence of Gods delight. Then it fills hearts with tranquil peace. The flame with blazing tongue proclaims, Here is the sacrifice which God selects, approves, calls men to bring, and never will refuse.
II. The attesting fire speaks gods acceptance of substitution. The altar victims were the foreshadowing of Christ. Faith, therefore, loves this scene. It is one of the wells from which it gladly draws new joy. It is one of the meadows of its richest food. But what is the antitype of the descending flame? The clear gospel page. Three distinct testimonies answer to this approving sign.
1. The angelic host, a shining train, which swept down from heaven at Jesus birth.
2. The baptismal seal (Luk 3:21-22).
3. Transfiguration glories rest on Him, and a voice from the cloud proclaims, This is My beloved Son.
4. The opened grave, guarded by the angels, for in the resurrection of Christ we have the fiery seal of an accepted sacrifice. When Israels host beheld the fire of God, what were their feelings? They shouted and fell on their faces. Sweet joy was theirs. Deep adoration warmed each heart. Exulting praise burst forth. Profoundest worship was their instant act. Shall we not do the like? God sent His Son to seek, to save. Oh, then, let every breath praise God! Let every hour of every day be inward worship! (Dean Law.)
Of the divers occasions of the sending of miraculous fire upon the sacrifices
1. One occasion was when in the confusion of things they had need of some unwonted confirmation; as when Gideon was appointed to be the deliverer of the people this figure was given him in that confused state to confirm him in his calling (Jdg 6:21).
2. Another reason was when Gods worship was to be maintained against idolatry and false worship; as when Elijah contended with Baals priests the like miracle was shown (1Ki 18:38).
3. And further when the Lord was pleased to give assurance of His favour and reconciliation after some sin committed; as when David had numbered the people, and the Lord being therewith offended had sent a great plague, He showed his acceptance of Davids sacrifice by answering him by fire from heaven (1Ch 21:26).
4. By the sending also of fire the Lord gave assurance of His perpetual presence and assistance; as at the dedication of Solomons Temple. Thereby He testified that the mount of Sion pleased Him.
5. And hereby also the Lord gave approbation of His own ordinance, as here He doth demonstrate Himself to be the Author of the legal priesthood. (A. Willet, D. D.)
The fire in the gospel
This fire which came from God upon Aarons sacrifice representeth the spiritual force of the gospel. The fire hath four properties–to give light, to heat, to examine and try, to consume; so the Word of God is a lantern to our feet; it inflameth the heart; it trieth our life and doctrine; it consumeth and purgeth our sin. Ambrose here saith well, Thou art the bush, I the fire in the bush; I therefore am as fire in the flesh, that I may give thee light and consume thy sins. (A. Willet, D. D.)
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Fuente: Biblical Illustrator Edited by Joseph S. Exell
CHAPTER IX
Aaron is commanded to offer, on the eighth day, a sin-offering
and a burnt-offering, 1, 2.
The people are commanded also to offer a sin-offering, a
burnt-offering, peace-offerings, and a meat-offering, 3, 4.
They do as they were commanded; and Moses promises that God
shall appear among them, 5, 6.
Aaron is commanded to make an atonement for the people, 7.
He and his sons prepare and offer the different sacrifices, 8-21.
Aaron and Moses bless the congregation, 22, 23.
And the fire of the Lord consumes the sacrifice, 24.
NOTES ON CHAP. IX
Verse 1. On the eighth day] This was the first day after their consecration, before which they were deemed unfit to minister in holy things, being considered as in a state of imperfection. “All creatures,” says Ainsworth, “for the most part were in their uncleanness and imperfection seven days, and perfected on the eighth; as children by circumcision, Le 12:2-3; young beasts for sacrifice, Le 22:27; persons that were unclean by leprosies, issues, and the like, Le 14:8-10; Le 15:13-14; Nu 6:9-10. So here, the priests, until the eighth day, were not admitted to minister in their office.”
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
The eighth day, to wit, from the first day of his consecration, or when the seven days of his consecration were ended, Lev 8:33,35, as appears from Exo 29:30, Eze 43:27. The eighth day is famous in Scripture for the perfecting and purifying both of men and beasts. See Lev 12:2,3; 14:8-10; 15:13,14; 22:27.
All the congregation were called to be witnesses of Aarons instalment into his office, to prevent their murmurings and contempt, which being done, the elders were now sufficient to be witnesses of Aarons first execution of his office.
Fuente: English Annotations on the Holy Bible by Matthew Poole
1-7. Moses called . . . Take thee ayoung calf for a sin offeringThe directions in these sacredthings were still given by Moses, the circumstances beingextraordinary. But he was only the medium of communicating the divinewill to the newly made priests. The first of their official acts wasthe sacrifice of another sin offering to atone for the defects of theinauguration services; and yet that sacrifice did not consist of abullockthe sacrifice appointed for some particular transgression,but of a calf, perhaps not without a significant reference to Aaron’ssin in the golden calf [Ex32:22-24]. Then followed a burnt offering, expressive of theirvoluntary and entire self-devotement to the divine service. The newlyconsecrated priests having done this on their own account, they werecalled to offer a sin offering and burnt offering for the people,ending the ceremonial by a peace offering, which was a sacred feast.This injunction, “to make atonement for himself and for thepeople” (Septuagint, “for thy family”), at thecommencement of his sacred functions, furnishes a striking evidenceof the divine origin of the Jewish system of worship. In all false orcorrupt forms of religion, the studied policy has been to inspire thepeople with an idea of the sanctity of the priesthood as in point ofpurity and favor with the Divinity far above the level of other men.But among the Hebrews the priests were required to offer for theexpiation of their own sins as well as the humblest of the people.This imperfection of Aaron’s priesthood, however, does not extend tothe gospel dispensation: for our great High Priest, who has enteredfor us into “the true tabernacle,” “knew no sin”(Heb 10:10; Heb 10:11).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And it came to pass on the eighth day,…. When the seven days of consecration were ended, as Ben Gersom, the day following them, so soon was Aaron called to the execution of his office; and so both the Targum of Jonathan and Jarchi make it to be the eighth day of the consecration, or the day after the anointing of Aaron and his sons, and which they both say was the beginning, or first day of Nisan, the day the tabernacle was erected by Moses: but that seems to have been set up before the consecration; rather this was, as Aben Ezra says, the eighth day of the month Nisan or March, and was the eighth day of the consecration, which began at the first day, on which day the tabernacle was set up, Ex 40:2:
[that] Moses, called Aaron and his sons, and the elders of Israel; Aaron and his sons to enter upon their office, by offering sacrifices for themselves, and for the people, and the elders to be witnesses thereof.
Fuente: John Gill’s Exposition of the Entire Bible
And it came to pass on the eighth day, that Moses called Aaron and his sons, and the elders of Israel; Entrance of Aaron and his Sons upon their Office. – Lev 9:1-7. On the eighth day, i.e., on the day after the seven days’ consecration, Aaron and his sons entered upon their duties with a solemn sacrifice for themselves and the nation, to which the Lord had made Himself known by a special revelation of His glory, to bear solemn witness before the whole nation that their service at the altar was acceptable to Him, and to impress the divine seal of confirmation upon the consecration they had received. To this end Aaron and his sons were to bring to the front of the tabernacle a young calf as a sin-offering for themselves, and a ram for a burnt-offering; and the people were to bring through their elders a he-goat for a sin-offering, a yearling calf and yearling sheep for a burnt-offering, and an ox and ram for a peace-offering, together with a meat-offering of meal mixed with oil; and the congregation (in the persons of its elders) was to stand there before Jehovah, i.e., to assemble together at the sanctuary for the solemn transaction (Lev 9:1-5). If, according to this, even after the manifold expiation and consecration, which Aaron had received through Moses during the seven days, he had still to enter upon his service with a sin-offering and burnt-offering, this fact clearly showed that the offerings of the law could not ensure perfection (Heb 10:1.). It is true that on this occasion a young calf was sufficient for a sin-offering for the priests, not a mature ox as in Lev 8:14 and Lev 4:3; and so also for the burnt-offerings and peace-offerings of the people smaller sacrifices sufficed, either smaller in kind or fewer in number than at the leading feasts (Num 28:11.). Nevertheless, not one of the three sacrifices could be omitted; and if no special peace-offering was required of Aaron, this may be accounted for from the fact, that the whole of the sacrificial ceremony terminated with a national peace-offering, in which the priests took part, uniting in this instance with the rest of the nation in the celebration of a common sacrificial meal, to make known their oneness with them.
Fuente: Keil & Delitzsch Commentary on the Old Testament
| Aaron and His Sons Enter on Their Office. | B. C. 1490. |
1 And it came to pass on the eighth day, that Moses called Aaron and his sons, and the elders of Israel; 2 And he said unto Aaron, Take thee a young calf for a sin offering, and a ram for a burnt offering, without blemish, and offer them before the LORD. 3 And unto the children of Israel thou shalt speak, saying, Take ye a kid of the goats for a sin offering; and a calf and a lamb, both of the first year, without blemish, for a burnt offering; 4 Also a bullock and a ram for peace offerings, to sacrifice before the LORD; and a meat offering mingled with oil: for to day the LORD will appear unto you. 5 And they brought that which Moses commanded before the tabernacle of the congregation: and all the congregation drew near and stood before the LORD. 6 And Moses said, This is the thing which the LORD commanded that ye should do: and the glory of the LORD shall appear unto you. 7 And Moses said unto Aaron, Go unto the altar, and offer thy sin offering, and thy burnt offering, and make an atonement for thyself, and for the people: and offer the offering of the people, and make an atonement for them; as the LORD commanded.
Orders are here given for another solemnity upon the eighth day; for the newly-ordained priests were set to work immediately after the days of their consecration were finished, to let them know that they were not ordained to be idle: He that desires the office of a bishop desires a good work, which must be looked at with desire, more than the honour and benefit. The priests had not so much as one day’s respite from service allowed them, that they might divert themselves, and receive the compliments of their friends upon their elevation, but were busily employed the very next day; for their consecration was the filling of their hands. God’s spiritual priests have constant work cut out for them, which the duty of every day requires; and those that would give up their account with joy must redeem time; see Eze 43:26; Eze 43:27. Now, 1. Moses raises their expectation of a glorious appearance of God to them this day (v. 4): “To day the Lord will appear to you that are the priests.” And when all the congregation are gathered together, and stand before the Lord, he tells them (v. 6), The glory of the Lord shall appear to you. Though they had reason enough to believe God’s acceptance of all that they had done according to his appointment, upon the general assurance we have that he is the rewarder of those that diligently seek him (even if he had not given them any sensible token of it), yet that if possible they and theirs might be effectually obliged to the service and worship of God, and might never turn aside to idols, the glory of God appeared to them, and visibly owned what they had done. We are not now to expect such appearances; we Christians walk more by faith, and less by sight, than they did. But we may be sure that God draws nigh to those who draw nigh to him, and that the offerings of faith are really acceptable to him, though, the sacrifices being spiritual, the tokens of the acceptance are, as it is fit they should be, spiritual likewise. To those who are duly consecrated to God he will undoubtedly manifest himself. 2. He puts both priests and people upon preparing to receive this favour which God designed them. Aaron and his sons, and the elders of Israel, are all summoned to attend, v. 1. Note, God will manifest himself in the solemn assemblies of his people and ministers; and those that would have the benefit and comfort of God’s appearances must in them give their attendance. (1.) Aaron is ordered to prepare his offerings: A young calf for a sin-offering, v. 2. The Jewish writers suggest that a calf was appointed for a sin-offering to remind him of his sin in making the golden calf, by which he had rendered himself for ever unworthy of the honour of the priesthood, and which he had reason to reflect upon with sorrow and shame in all the atonements he made. (2.) Aaron must direct the people to get theirs ready. Hitherto Moses had told the people what they must do; but now Aaron, as high priest over the house of God, must be their teacher, in things pertaining to God: Unto the children of Israel thou shalt speak, v. 3. Now that he was to speak from them to God in the sacrifices (the language of which he that appointed them very well understood) he must speak from God to them in the laws about the sacrifices. Thus Moses would engage the people’s respect and obedience to him, as one that was set over them in the Lord, to admonish them. (3.) Aaron must offer his own first, and then the people’s, v. 7. Aaron must now go to the altar, Moses having shown him the way to it; and there, [1.] He must make an atonement for himself; for the high priest, being compassed with infirmity, ought, as for the people, so also for himself, to offer for sins (Heb 5:2; Heb 5:3), and for himself first; for how can we expect to be accepted in our prayers for others, if we ourselves be not reconciled to God? Nor is any service pleasing to God till the guilt of sin be removed by our interest in the great propitiation. Those that have the care of the souls of others are also hereby taught to look to their own in the first place; this charity must begin at home, though it must not end there. It is the charge to Timothy, to take care to save himself first, and then those that heard him, 1 Tim. iv. 16. The high priest made atonement for himself, as one that was joined with sinners; but we have a high priest that was separated from sinners, and needed no atonement. When Messiah the prince was cut off as a sacrifice, it was not for himself; for he knew no sin. [2.] He must make an atonement for the people, by offering their sacrifices. Now that he was made a high priest he must lay to heart the concerns of the people, and this as their great concern, their reconciliation to God, and the putting away of sin which had separated between them and God. He must make atonement as the Lord commanded. See here the wonderful condescension of the mercy of God, that he not only allows an atonement to be made, but commands it; not only admits, but requires us to be reconciled to him. No room therefore is left to doubt but that the atonement which is commanded will be accepted.
Fuente: Matthew Henry’s Whole Bible Commentary
LEVITICUS- CHAPTER NINE
Verses 1-4:
The seven-day period of consecration for Aaron and his sons was ended. The time had come for their ministry to begin.
Aaron’s first offering was a Sin Offering and a Burnt Offering for himself; Then the Sin Offering, Burnt Offering, Peace Offering, and Meat Offering for the congregation of Israel.
Aaron’s Sin Offering for himself was a young bull calf. He did not offer it after the regulations in chapter 4, but in the same manner Moses had done in the service of consecration, chapter 8. The Burnt offering was of a ram, in the manner of Moses the preceding week. After he had offered his own sacrifices, he was then in a position to offer sacrifices for the people, see Heb 5:3; 7:27, 28.
Fuente: Garner-Howes Baptist Commentary
1. And it came to pass on the eighth day We have here related how Aaron and his sons, after the time of their consecration was fulfilled, began to execute their office. It was necessary that He should be his brother’s disciple, in order to follow the pattern laid down by God. And we must bear in mind that Moses, who was not appointed priest by a solemn rite, sanctified the others, in order that the authority and the efficacy of the outward sign should rest in God alone. This, therefore, is contained in the earlier portion of the chapter, how, after Aaron had been initiated in the priest’s office for seven days, He commenced the work entrusted to him by God’s command: the second part shews how the sacrifices were approved by a divine miracle, in ratification of the priesthood which God had instituted. But, first of all, He enumerates the ordinary kinds of sacrifice, viz., for sin, the burnt-offering; and for thanksgiving, the sacrifice with the meat-offering (minha) and the sprinkling: that in every respect Aaron might be accounted the lawful priest of God.
Fuente: Calvin’s Complete Commentary
Inaugural Ministries of Aaron
SUGGESTIVE READINGS
Lev. 9:1.On the eighth day. It was the dawn of their Sabbath, and followed a week of seclusion within the tabernacle, where they had daily presented their consecration offerings. With what solemn eagerness they must have anticipated this day: the day of their inauguration into their public ministry as Gods priests for Israel. Moreover, the day was to be distinguished by a sublime manifestation of the glory of Jehovah unto them and before the people. Such privileged days enter into all saintly careers, fervently desired, surpassingly blessed: when the soul is led into hallowed spiritual experiences and when the Lord suddenly comes to His temple. It intimates the truths that
1. Preparation for sacred service ought to be made in seclusion with thoroughness and utmost solemnity.
2. Devout waiting for the Lord will in due season be sealed with glad realisations of Him.
3. Entrance upon any sacred project or pursuit should be stayed until God has been sought in patient communion.
4. A ministry for God will only be acceptable and effective as the minister is himself fully and spiritually in readiness for his high calling.
That life hid with God is symbolic of the sacred separateness to which the Christian is called, and summons us to like retirement from the world, that we may become meet to render true service as priests unto God.
Lev. 9:2.Take thee a young calf. Was there in this a calling Aarons sin to remembrance? Jesus, as He commissioned Peter to his apostolic ministry, called his sin (of denying Him thrice) back to memory by His thrice repeated inquiry, Lovest thou Me? And here Jehovah recalls the calf idolatry at the base of Sinai; for on no other occasion was a calf appointed for a sin offering. But surely, in now entering upon his high-priesthood, that great occasion of sin should be in his mind to humble his soul in the hour of his exaltation, and teach him how wholly unmerited was the sacred honour into which Jehovah now admitted him. It is well that we, in hours of exalted privilege, look to the hole from which we were digged, and have our sins in mind, lest we be exalted above measure. Paul needed a like restraint. Human nature is apt to become self-satisfied and arrogant; the remedy is to see our frailty in the light of past follies.
Lev. 9:4.To-day the Lord will appear unto you. When an appointment is made to an exalted office in the State, it is accompanied by presentation in person to the Sovereign of the realm. This was Aarons introduction, in his high official status, to the very presence of Jehovah, whose priest he was henceforth to be, and in whose Regal presence he was henceforth to minister. The Shekinah, which had dwelt in the secresy of the holy place, would that day shine forth in brightness. Gods elect servants should behold His glory. It would teach them to serve with awe, and impress on them the grandeur of their office; thus fostering reverence and circumspection in their ministry. When the like incident occurred to Isaiah, his spirit was utterly overwhelmed (Isa. 6:5); and even John the beloved fell as one dead at the feet of the glorified Jesus (Rev. 1:17). Blessed are they who have had Pauls glad yet gentler experience: It pleased God to reveal His Son in me (Gal. 1:16) It was then he was designated to his apostolic work; and such a vision calls us also to a sacred life and service.
Lev. 9:7.Go unto the altar make atonement for thyself. Installed though Aaron was as high priest, he yet waited the command to act; and Moses stood to him as God. Hence the words, No man taketh this honour unto himself, but he that is called of God, as was Aaron (Heb. 5:4-5). Yet it is well that we heed Gods will in the call addressed to us from the demands and opportunities around us. Go unto the altar: for there is frequent occasion that we approach the altar in service for man and sacrifice to God.
Atonement for thyself, and for the people. The people were concerned in Aarons sin of idolatry: They made the calf which Aaron made (Exo. 32:25); hence there was to be an inclusive sacrificial offering for both Aaron and the people. But such an High Priest became us who is holy, harmless, undefiled, separate from sinners who needeth not to offer up sacrifice first for His own sins (Heb. 7:26-27).
Lev. 9:15.The peoples offering. This consisted of the sin offering, burnt offering, meat offering, and peace offering. It was Aarons first mediatorial service, standing between God and the people, and propitiating on their behalf. From that hour there never has ceased to be an intercessory priest; nor shall the priesthood fail henceforth; for the word of the oath has consecrated Christ for evermore (Heb. 7:28). How consolatory and assuring the truth, that within the holy place made without hands our Lord unceasingly presents the merits of His mighty sacrifice, and intercedes for all who come to God by Him. None need fear neglect, since Jesus assumes the gracious ministry of mediation; it is the office to which He devotes Himself now in heaven: He ever liveth to make intercession for us. And as His sacrificial death on the cross was not for Himself, but for mankind, He still presents the peoples offering. But He needeth not daily to renew the sacrifice Aarons duty was to maintain with undeviating regularity and recurrence the burnt sacrifice of the morning (Lev. 9:17); type of the enduring virtue of Jesus atonement day unto day, till time shall be no more.
Lev. 9:22.Aaron lifted up his hand toward the people. Sacrifices completed, Aaron now, with hands upraised, pronounced his first priestly blessing upon Israel. The very words of the blessing were ordered by Jehovah: Speak unto Aaron, and unto his sons, saying, On this wise ye shall bless the children of Israel, saying unto them: The Lord bless thee and keep thee: the Lord make His face shine upon thee, and be gracious unto thee: the Lord lift up His countenance upon thee, and give thee peace (Num. 6:23-26).
So Jesus, His sacrifice finished, lifted up His hands and blessed His Church; and it came to pass, while He blessed them, He was parted from them, and carried up into heaven (Luk. 24:50-51); whence still and unceasingly that unfinished act of blessing goes on, and its sacred gladness and peace come down perpetually upon an adoring Church.
Lev. 9:23.Moses and Aaron went into the tabernacle. The last entrance for Moses, the first for Aaron; and it marked the moment for transmitting the priestly duties from the younger to the elder brother. Surely they bowed the knee together when within that secret place of the tabernacle of the Most High, and sought on each others behalf the succour and grace of God for the onerous responsibilities of their Divine service. Beautiful the thought of such hidden prayer by two brothers, ere they came out to their high and holy ministries.
Lev. 9:24.There came a fire out from before the Lord. Forth from the effulgent glory cloud (Lev. 9:23) sprang living flames on to the altar, and the smouldering sacrifice was quickly consumed by miraculous fire. This fire was jealously maintained; it went not out by day or night: it burned always as the symbol of Jehovahs sanction upon the altar presentations, and His acceptance of those who offered them.
When the people saw, they fell on their faces. Blessed are they who have not seen, and yet have believed; for still the Lord is in His holy temple, though the shekinah is not visible. O come, let us worship and bow down; let us kneel before the Lord our Maker: for He is our God (Psa. 95:6-7).
SECTIONAL HOMILIES
Topic: ENTERING UPON PRIESTLY WORK (Lev. 9:1-2)
On the eighth day Moses called Aaron and his sons, and said unto Aaron, Take thee a young calf for a sin offering, and a ram for a burnt offering, and offer them before the Lord.
A train of solemn rites preceded the priests admission to their functions. The entrance-path was long and holy. None might draw near uncalled, uncleansedwithout atonement made through blood, without the sprinklings of anointing oil (Lev. 8:6; Lev. 8:24; Lev. 8:30).
Through a whole week the victims died, and consecrating services went on. During those days the sacred tent enclosed the devoted band. They might not pass its separating gate. The world was left. A barrier parted them from common life. They dwelt, shut out from man, shut in with God.
I. THERE IS A RIGHTFUL PATH BY WHICH GODS MINISTERS REACH THEIR SACRED OFFICE.
Called; cleansed; consecrated.
II. PREPARATION COMPLETED: THE HOLY OFFICE IS ASSUMED.
On the eighth day service commenced in fulness. Lite is now one cloud of incense to the Lord. From morn till night the willing perests discharge fore-shadowing forms.
III. IN THE CHRISTIAN MINISTRY THE PRIESTLY SYMBOLS ARE REALISED.
Altars no more are raised: victims no longer die: all vanished in the Cross. No lights now are lighted, no incense burns: twilight ordinances fled when the Sun of Righteousness arose. Yet still wide fields of labour open: and grand facts are to be set forth by your ministry. Your life is to proclaim the Lamb of God, the blood once and for ever shed. Your voice must never cease the cryBehold this truth; bathe in this stream; trust in this death; plead this atoning Cross.
Shame would it be if legal priests relaxed not typifying work, and your hands wearied in uplifting the grand substanceCHRIST. [Compare Christ is all. By Dean of Gloucester.]
[See Addenda, p. 127, Ministerial Dedication.]
Topic: SACRIFICIAL PREPARATION FOR JEHOVAHS APPEARING (Lev. 9:2-4)
Take thee a sin offering, a burnt offering, peace offerings, to sacrifice before the Lord; and a meat offering; for to day the Lord will appear unto you.
Who would see God? Let the soul make ready. To whom will God show Himself? They who make ready by sacrifices.
I. TO SEE THE LORD DEMANDS SPIRITUAL PREPAREDNESS IN MAN.
1. For man to meet God without readiness would entail on him terror and death.
2. But man may meet God with readiness, prepared even to behold His glory.
3. When man meets God thus prepared, the meeting is propitious and privileged.
II. SACRIFICIAL MERITS PREPARE MAN FOR SEARCHING MANIFESTATIONS OF GOD.
1. By effecting the complete removal of his sin (by Sin offering) and therefore cancelling his condemnation.
2. By presenting an offering of self-devotion (Burnt offering), and thereby appeasing the Divine favour.
3. By conciliatory acts of propitiation (Peace offering), thus removing all strangement.
4. By covenanted communion with God (Meat offering); fellowship with God in the sacrificial feast.
When Jehovah meets a soul thus made nigh by sacrificial merit, not only is there no condemnation, but access unto grace is assured, and even joy in God. [Compare Rom. 5:1-2; Rom. 5:11.]
III. AMID MOST GLORIOUS DIVINE MANIFESTATION THE SOUL PREPARED BY SACRIFICE STANDS FEARLESS AND BLEST.
1. Revelations of God come now to privileged souls: and are times of refreshing.
2. The unveilings of death, which will bring the soul to Gods clear presence, will not terrify the believer: it will be far better.
3. The Lords appearance in great glory at the judgment will be welcomed with joyous acclaim by those who look for His appearing.
4. And in the splendour of heaven, the ransomed hosts will stand without rebuke; realising in Gods presence fulness of joy. [See Addenda, p. 128, Nearness to God.]
Topic: CONSECRATION A QUALIFICATION FOR ACTION (Lev. 9:7-22)
Between the records of this and the preceding chapter there is a striking contrast.
(a) The cleansing and adornment of the priestsin which the priests themselves took no active partrepresent the truth that the soul, in being made ready for sacred office and sanctuary privilege, is a passive recipient of grace which flows from God through Christ our mediator.
As with Aaron and his sons, so with Joshua (Zach. Lev. 3:3-5); all investiture with purity and dignity was wrought for them not by them. We do not make ourselves clean, do not consecrate ourselves priests. All is of grace, derived from Christ.
(b) Our complete consecration and equipment for privileged relationship and a life of near access with God, are preparatory for a career of service. [See Addenda p. 128, Spiritual Benefactors.]
I. Consecrated souls are called TO SERVE IN THE POWER OF THE GRACE THEY HAVE RECEIVED.
1. New energies are imparted to the soul on which the grace of Christ rests. We are His workmanship, created in Christ Jesus unto good works (Eph. 2:10).
2. New qualifications are bestown upon the soul for a life of sacred service. When thou art converted, strengthen thy brethren (Luk. 22:32). Go stand and speak in the temple to the people all the words of this life (Act. 5:20). Let him that heareth say come (Rev. 22:17). Maketh manifest the savour of His knowledge by us in every place (2Co. 2:14).
3. New inspirations animate the life thus divinely enriched. The love of Christ constraineth us (2Co. 5:14). They which live should not henceforth live unto themselves, but unto Him who died for them and rose again (2Co. 5:15).
II. They who have received grace are REQUIRED TO EXPEND THEIR REDEEMED LIVES IN SACRED MINISTRIES FOR OTHERS.
1. The virtue of sacrifice is not exhausted in consecrating us who are made priests in Christ.
2. Sacrificial merits avail for the people among whom we are to serve as priests in offices helpful to their salvation.
3. The peculiar sphere of Christian thought and action is definedcarrying to others the blessings of altar sacrifice. For priestly service now, as with Aaron, is all associated with the SACRIFICE.
III. CONSECRATION AND SERVICE ARE THE TWO SACRED SEALS AND GUARANTEES OF A PRIVILEGED CHRISTIAN LIFE.
1. Merely to dwell apart from men as being ourselves consecrated souls, of a higher sanctity and more heavenly calling than the people, is to miss the end for which we were called of God as was Aaron.
2. Equally so, to toil in service thereby to gain assurance of our acceptance with God, is to fulfil the duties and carry the burdens of the priesthood forgetful of the derived and sufficient grace of Christ for ourselves.
3. Sanctity and service: sanctity derived and service rendered; these form the blended credentials of our hallowed priestly life, our blessed relationship to God, and they afford us the full guarantee of sufficiency for and success in our ministries for man.
Topic: A SOLEMN BENEDICTION (Lev. 9:22)
And Aaron lifted up his hand towards the people and blessed them.
It would be an act of presumption in a man to assume the part of blessing others if he were not himself occupying a superior spiritual altitude to those he blessed.
I. In the relations of men to Jehovah there are those who ATTAIN A HIGHER LIFE OF PRIVILEGE AND OF POWER.
The high priest alone was empowered to bless. His was a spiritual elevation above the priests.
1. Conscious nearness to God is not equally attained by all.
2. Sacred power from God is not equally derived by all.
II. HIDDEN FELLOWSHIP WITH JEHOVAH is the SOURCE OF EXALTED QUALIFICATION, the spring of BENEFICENT SPIRITUAL POWER.
Aaron had spent solemn seasons during the seven days enclosed within the tabernacle. It nerved his heart for his high task, it gave him assurance as he assumed the high function of blessing the people in Jehovahs name. But after that official act, he went into more intimate fellowship and prayer with God (Lev. 9:23); and when he came forth, he again blessed the people. It was the act of one whose soul was full of conscious power, to whom it was no longer an official trust and duty to bless, but a delight and privilege; it was the outflowing of a soul all ardent and adoring.
1. Blessings can only flow from a soul itself rich in the affluence of blessedness.
2. Affluence of blessedness can only be won by the most intimate communion with the Lord.
III. THEY WHO LIVE AN ELEVATED SPIRITUAL LIFE ARE RICH BENEFACTORS TO A SINFUL WORLD.
1. They draw power from God which does not rest unused, but goes forth in blessing others.
2. They exert salutary and saving energy among men, by which earthly life is sweetened, and spiritual health is imparted, and Christian peace is bestown.
3. Their very prayers, unheeded as factors of good, win daily benediction from heaven on many hearts and homes.
4. As a daily influence in society such elevated souls shed a benign grace, making social circles purer, kinder, less selfish and sinful, more gentle, peaceful, and Christian.
5. In all their active ministries for Christ they are potent for good. They cannot lift up their hands towards the people but gracious results ensue.
Thus should every Christian seek to be a light of the world, salt in the earth. Therefore let each (a) live a life of nearest intercourse with the Lord; a life hid with Christ in God; (b) fulfil the solemn office of gracious intercessors for men; winning blessings by secret prayers.
But that from us aught should ascend to heaven
So prevalent as to concern the mind
Of God high blest, or to incline His will,
Hard to belief may seem: Yet this will prayer.Milton.
More things are wrought by prayer
Than this world dreams of. Wherefore, let thy voice
Rise like a fountain for me night and day.Tennyson.
Prayer ardent opens heaven, lets down a stream
Of glory on the consecrated hour
Of man, in audience with the Deity.Young.
[See Addenda, p. 128, Spiritual Benefactors.]
Topic: WITHIN THE SECRET OF GODS TABERNACLE (Lev. 9:23-24.)
And Moses and Aaron went into the tabernacle of the congregation, etc.
In this first day of priestly work a fact of significance occurs. When all the offerings had been duly made, Moses and Aaron seek the holy tent. For a short season they retire. They leave the busy scene. It is their wish in stillness to seek Gods clearer face. He was before them in the public rite; but calm retreat would give them more calm approach.
I. THE CHRISTIAN SERVANT LABOURS IN OPEN SCENES.
In busy haunts of busy men he strains the toiling nerve. The world is the wide field. There are the precious souls which need the wholesome warning and the faithful word. There sin abounds, and misery dwells, and ignorance spreads its blinding veil. There Satan rules with dreadful sway. In this wild waste the good seed must be sown. Amid graceless crowds grace must be manfully displayed. But
II. PRIVATE HOURS GAIN STRENGTH FOR PUBLIC ZEAL.
When all is still the opening heavens pour down their dew. In quietude the soul draws nearer to Christs arms. Then tender whispers testify of love; then truth unfolds the wondrous page; then promises assume substantial form; then distant prospects brighten to the view. It is when apart from men that grace takes deeper root, temptations wither, the worlds false glitter fades, the inner man is strengthened to resist, and loins are girded for the battle field. The soldier of the cross goes forth from solitude to fight his fight. He who seeks God alone has God in public by his side.
III. COMMUNION WITH GOD ENRICHES THE SOUL WITH PRECIOUS GRACE.
Grace for others. Moses and Aaron soon return; but they come not with empty hands; they are enriched with the best gifts. Here is beautiful evidence of gainful commerce with the Lord. Laden with good, they haste to scatter good around. Their souls are redolent of heaven; they blessed the people.
The blessed of the Lord bless earth. And they are the most blessed who seek the mercy-seat. The wise, the rich, the learned, and the strong, are tools employed by God to move the worlds machine, but it is piety which strews real weal on men. They who descend from Zions heights are as the clouds which drop refreshing rain.Christ is all. [See Addenda, p. 128, Nearer to God.]
Topic: THE PRIESTS ENTRANCE UPON THEIR OFFICE (Lev. 9:1-7)
At the close of the seven days consecration service in the court of the tabernacle, the priests entered publicly upon their office, began their holy and solemn work. On the eighth day, Moses called Aaron and his sons, and the elders of Israel, and gave directions how the sacrifical services of the tabernacle were to be inaugurated. The rites of consecration were to culminate in a public declaration and recognition, in the presence of Israel and the Lord. On this occasion Aaron and his four sons were to slay the victims to be offered; and the ceremony was of the most imposing character. As Aaron and his sons came forth from their seclusion at the call of Moses, they appeared in vestments which were a visible expression of the offices they held, and an outward sign of the power and authority with which they had been invested. Moses here transfers the office he had held to Aaron, and declares that he does so at the command of the Lord. Aaron was now to speak to the people as the oracle of God to man, and the mouthpiece of man to God. As the people saw the high priest ascend the altar steps for the first time, they would recognise the person through whom henceforth they would draw near to heaven. We notice:
I. That the installation of Aaron and his sons to the office of the priesthood, was SOLEMNIZED BY THE PRESENTATION OF SYMBOLIC SACRIFICES TO THE LORD.
Although the consecration service had extended over seven days, and had been most searching and complete, though the high priest had been washed, anointed and clothed with gorgeous and spotless apparel, crowned with the mitre which displayed in pure gold the words, Holiness unto the Lord; although appointed sacrifices had been presented during those seven secluded days; yet, when the consecrated priest and his sons came forth to begin their duties, it is necessary that additional sacrifices be offered before they can perform any acceptable service for the people.
This showed that the priests, after all consecrating ceremenies, were
(1) not perfect men, that they were compassed about with infirmity, and that for them as with the rest of the people forgiveness and cleansing from sin must be sought of God. False religions lift the priesthood above human faultiness and infirmity, and invest those who officiate at the altar with superhuman privilege and power. In the Levitical economy this error was not committed, and it is one of the distinguishing works of the divinity of the old dispensation that the imperfections of the best of men are acknowledged as demanding repentance and forgiveness.
(2) The priests of the Levitical economy were not perfect types of Christ; for He was holy, harmless, undefiled, and separate from sinners.
The order of the sacrifices offered on the first day of the official service of the priests, shows the progressive steps by which we approach unto, and find acceptance with God. (a) The sin offering suggests that first there must be forgiveness of sin, the barrier must be removed which separates between the soul and its Maker. (b) The burnt offering suggests that pardon having been procured, there must be complete consecration to Him who has mercifully forgiven, (c) The peace offering suggests devotion of the life to the Lord, the enjoyment of union and communion with Him, and constant communications from Him. These sacrifices were to be presented in the presence of the people, at the command of, and unto the Lord. Though set apart to the holiest service, no man is perfectly pure. No acceptable service can be rendered to God except by persons who have been pardoned and prepared. The clear statements in the New Testament of the perfect purity of Christ, and the evidence we have that those statements are correct, furnish conclusive proofs that He was infinitely superior to the Aaronic priesthood; thatunlike themHe was not even the best of men, but was God-man. God manifest in the flesh.
II. That the installation of Aaron and his sons to the office of the priesthood was SIGNALISED BY THE MANIFESTATION OF THE PRESENCE OF THE LORD.
What Moses had done and commanded with respect to the tabernacle and its services, had been by the authority of the Lord. He had received authority not only respecting the sacrifices to be offered, but also to announce that following the presentation, the Lord Himself would make Himself known, and reveal His glory. The offerings were to be presented before the Lord, and He would give open demonstration that He both saw and approved. He would show His regard for their obedient worship, by manifesting His glorious presence. In all our acts of worship, in every service we present to the Lord, we shall derive inspiration and stimulus by remembering (a) His commandments; (b) His presence; (c) His promises. He crowns the well doing of earth with His own eternal well done! But those who are faithless and despise His Word shall be covered with shame and everlasting contempt.F. W. B.
Topic: AARONS FIRST OFFERING FOR HIMSELF (Lev. 9:7-14)
What unquestioning obedience Aaron yielded to the will of the Lord, as made known through Moses! for we read, Aaron went therefore unto the altar, and slew the calf of the sin offering, which was for himself. The ritual is the same as that in chap, 4, except that the blood is not brought into the sanctuary. Holiness without which no man can see the Lord, could only be typically attained by the Levitical priesthood.
I. The offerings presented by Aaron for himself show that HIS PRIESTHOOD WOULD BE ACCEPTED He could not have drawn near to God acceptably for others, had there been any unforgiven guilt resting upon him. The three offerings he presented fully satisfied the Divine claims, and placed him in a position of acceptance and communion; so that he could represent the interests of the people in the presence of Jehovah. God would be well pleased with arrangements He had Himself made.
II. The offerings presented by Aaron for himself showed that HE WAS COMPASSED BY INFIRMITIES. This lesson respecting the servants of the Lord, chosen and appointed to wait upon Him for His own glory and the best interests of men, is continually presenting itself through the sacred scriptures. Aaron had sin that needed to be forgiven, there was natural enmity in his mind that needed to be slain. It was a humbling thing for Aaron to proceed, arrayed in his splendid sacerdotal garments, upon which the people looked with awe and wonder, to slay the calf that was appointed for sacrifice, and to offer it for his own sins. The calf would probably remind him of his great sin in making a golden calf for the people to worship while Moses was up in the mount. Any pride of heart, or presumption of mind, would now be checked by a public acknowledgment of his sins and need of pardon, though chosen and lifted to so high and holy an office.
III. The offerings presented by Aaron for himself show that A GREATER OFFERING MUST HAVE BEEN TYPIFIED, BY VIRTUE OF WHICH THESE WERE ACCEPTED. All the washings, anointings, offerings, and attirings of the seven consecration days had not sufficed to make the priests pure and holy; and one offering now is not enough to make the ceremony complete; nor are the three that are now offered final. None of these could make the comers thereunto perfect, they had only temporary and typical value. Our High Priests offering of Himself was accepted, He is therefore able to save all who come unto God by Him. He made no offering for Himself, for He had no sins to own, no guilt to atone for. His sacrifice is final, for by one offering He hath perfected for ever them that are sanctified. Tasting death for every man, no other offering is needed by man, and no other can be accepted by God.F. W. B.
Topic: AARONS OFFERINGS FOR THE PEOPLE (Lev. 9:15-21)
In these offerings for the people, the people were led to express their desire for forgiveness and their complete consecration to the service of Jehovah. They had asked for some one to go propitiously between them and God; their request had been granted, their offerings are taken by Aaron and presented to the Lord for them. By such an arrangement, both priests and people were taught
I. THAT THEY STOOD ON A COMMON MORAL EQUALITY BEFORE GOD. The election of persons to eminent positions and distinguished service did not imply that they were the favourites of heaven, exempted from responsibility, or from moral blame. The priests were under the same moral obligations with those for whom they officiated at the altar; and had to seek acceptance in the same way, of the God who alone can forgive sins.
II. THAT THEY BOTH NEEDED PARDON FROM, BEFORE THEY COULD HAVE PEACE WITH, GOD. A condition of sinfulness unrepented and unforgiven is a condition of rebellion and hostility. And, as two cannot walk together except they agree, so God and man cannot commune together except strife and variance cease. Both people and priests, after acknowledgment of, and atonement for sin, could draw near to God, and enjoy friendship and fellowship with Him.
III. THAT THEY WERE BOTH EXPECTED TO RENDER IMPLICIT AND COMPLETE OBEDIENCE TO GOD. Priests and people had to do what Moses commanded, and he only commanded what God enjoined. Jehovah alone was the source of authority and power in the commonwealth and theocracy of Israel. The way by which God comes to man is by the blood of sprinkling, and the blood must be applied according to His own will and pleasure. The most minute details had to be carried out, which would test the faith, as well as the obedience of the worshippers. The Word of the Lord was, Do and live.
Under the Gospel dispensation, and around the cross of Christ, all men meet on a level morally; and none are saved except through faith in His Name. Being pardoned and justified by faith, we have peace with God through our Lord Jesus Christ. But, no cross no crown. Faith and works must go together, we are saved by faith, but faith without works is dead. What God hath joined together let no man put asunder. Christ enjoins obedience to His commandments, as well as faith in His Name.F. W. B.
Topic: BLESSING THE PEOPLE (Lev. 9:22-23)
How earnestly Aaron entered upon his solemn and responsible work! Having presented the required sacrifices, prompted by the Spirit of the Lord he pronounced his benediction upon the people. Descending the sloping side of the altar Moses conducted him into the tabernacle of the congregation to finally instruct him in his duties. On returning, Aaron blessed the people, for this was to be the outcome of all the rites and ceremonies of the Levitical economy: blessing from the Lord.
The people were not only prepared for a holy and lofty mission by the strict and searching discipline of the Levitical ritual, but they were initiated unto elementary knowledge of spiritual truths, and introduced into the possession of priceless spiritual blessings. The sacrifices themselves had no virtue or power to bless, but they were the tests of the peoples faith and obedience; appointed and approved means by which the demands of Gods law were, for that age of the world, satisfactorily met. God favourably regarded the relation into which Israel had been brought, and His blessing descended upon the people when Aaron outspread his hands Aarons act foreshadowed the work of Him who was to come, and in whom all nations would be blessed. When the sacrifices had been offered the blessing fell on the people, denoting that God was satisfied with obedience to His commandments; and typifying the greater benediction of our High Priest, as from the most holy place He dispenses His blessings upon the hearts of men.
In the act of Aaron blessing the people we observe
I. The recognition of MANS GREATEST NEED, viz., GODS BLESSING. By sin man had incurred the Divine displeasure; had fled from the Divine presence; his mind had become carnal and alienated from God. The mercy of God could not let man perish; His justice demanded an atonement, in order that reconciliation and restoration might be effected. Divinely appointed substitutionary sacrifices satisfied the claims of Divine justice for the time being; and, through them, friendship and communion with God were enjoyed. Man, as the offspring of God, could not be happy without God, without his reconciled presence, and paternal benediction. The needed blessing was promised, if only the needed conditions for its bestowment were observed. In these incidents, the preliminaries were completed; and Aaron, with the sanction and smile of Heaven, came forth and blessed the people. Probably, the formulary employed was that recorded in Num. 6:23-27, or Psa. 90:17; words which the Lord commanded Aaron and his sons to use, The Lord bless thee, and keep thee; the Lord make His face to shine upon thee and be gracious unto thee; the Lord lift up His countenance upon thee, and give thee peace. And let the beauty of the Lord our God be upon us; and establish the work of our hands upon us: yea, the work of our hands establish Thou it. What a complete and comprehensive blessing! Some have thought that the mention of the name of Jehovah three times in the words to be used by Aaron have reference to the triune nature of God, according with the threefold apostolic blessing of the new Testament, and the formulary pronounced at the ordinance of baptism. Man needed the blessing, good will, and aid of the Lord, His friendship and smile. Needed to be kept from all evil within, and from the Evil One. Man needed the face of God to shine upon him, Gods reconciled, cheering, transforming face, the face of his Father and king. The peace of God alone could remove remorse for the past and dread apprehensions for the future. Here, then, was the bestowment of all needed grace, the earnest as well as preparation for final glory. These blessings centre in, and flow from Christ with (a) infinite fulness; (b) inestimable graciousness; for all men and all time. Observe
II. THE DECLARATION OF GODS GREATEST JOY, viz., BLESSING MEN.
How quickly the mercy of God whispered blessing in the ears of the first offending pair ere they were expelled from the blissful bowers of Eden! How He sanctioned the erection of altars and accepted their offerings wherever the patriarchs pitched their tents! How faithfully He now fulfilled the promises made to Moses, to meet with and bless His people if they erected an altar to His name and offered sacrifices thereon. His greatest joy is in blessing man. He is slow to anger, and delights in mercy. Aaron, standing with outspread hands, was the representative of God as well as of the people; and in the words of the Lord, as well as in His name, he pronounced the blessing. God blessed man; (a) in equity: He had not connived at iniquity, had not accepted man into His confidence and communion without obedience and satisfaction. He was just, and yet the justifier of those who came to Him in sacrifices, which typified the one sacrifice of Jesus. (b) Out of the sanctuary The high priest came out of the tabernacle and blessed the people; and God still pronounces His best and brightest blessing out of Zion, where His name is recorded, His worship observed, (c) In connection with human means. It was the blessing of God, but it passed through the lips of Aaron. God employed and honoured human agency. Man could not bless himself; Aaron, of himself, could not bless the people. He could be, and was, the channel to convey the Divine benediction. Moses inducted Aaron to his office, and then Aaron conveyed blessings to men. We cannot be sources, but we can be means of blessing to others; we may glorify God by co-working with Him in His plans and purposes for blessing men. The Gospel, which blesses men, is the Gospel of Gods glory. Aaron blessing men from the holy place where the sacrifices were completed may be regarded as a type of Him who, when on earth, opened His lips and pronounced His benedictions upon men, not only in the beatitudes but all through His life as He went about doing good, when He descended from Olivet with hands outspread, blessing His disciples. He has His hands full of blessing now, since He has led captivity captive and received gifts for men.F. W. B.
Topic: THE MIRACULOUS FIRE (Lev. 9:23-24)
According to the word of Moses, when all was completed that the Lord had commanded, the Divine glory was displayed in the presence of the congregation. There was no delay on the part of Israel to comply with the Divine requirements, and there was no delay on the part of the Lord to signify He had accepted their sacrifices. There was a sudden flash of mysterious flame from the resplendent light that filled the holy place. It lighted upon the brazen altar, and consumed the sacrifice which was already on fire; thus, the altar fire was consecrated. Look
I. AT SOME OF THE FACTS WHICH THE FLASHING FIRE CONFIRMED.
(a) That the sacrifices were divinely accepted. The priests had kindled a fire, had done all needed to render their offering complete and acceptable; Aaron had been into the tabernacle, returned, and blessed the people; it needed only now the baptism of fire, the smile of the Lord to be seen beaming forth from the holy place. That radiant and effulgent smile came, took possession of the sacrifice upon the altar, compassed and consumed it. The ascending flame symbolizes that heaven received it.
(b) That the priests were divinely accredited. What Aaron and his sons had done pleased the Lord; He inspected their work, saw that it was good; and, to show to priests and people that the order of the priesthood was confirmed, the fire came leaping forth to crown the fire the priests had lighted. Thus the Lord owned the priests as co-workers with Himself, as mediators between the human and Divine. Henceforth, they would be His accredited servants.
(c) That the tabernacle was divinely appropriated. God had already taken possession of it and had filled it with His glory; but the eyes of the common people were not permitted to see the glory that dwelt within It was well, therefore, for them to witness the glory manifested from within; to see the fire of the Lord leap forth, giving them ocular demonstration that Jehovah had really appropriated the tabernacle as His earthly, local, temporary dwelling place. Jehovah has never ceased to answer by fire. The Scriptures record many instances where, by cloud and flame, the Divine Presence has been manifested to men, e.g., the dedication of the temple; the nativity of Christ; the descent of the Holy Ghost at Pentecost. At the end of the world, by clouds and fire the great assizes will be inaugurated. Let us seek to present acceptable sacrifices to Him in the sanctuaries of our hearts, let us seek for the descent of the fire of His love to consume all selfishness and sin, and make our bodies temples of the Holy Ghost. Consider also:
II. SOME OF THE EFFECIS WHICH THE FLASHING FIRE PRODUCED.
The people, having been told beforehand by Moses that at the completion of their offerings the glory of the Lord would appear, were anticipating the manifestation which took place. There had been atonement, and mediation, sin had been forgiven and removed; all had been declared holiness unto the Lord, there was nothing now to dread. The people were filled with holy rapture. A loud simultaneous shout of joy arose. They could not restrain their gladness; adoration blended with praise; they were grateful as well as glad. They felt that God was propitiated by what had been done. They were filled with sacred awe. They fell upon their faces; the glory was so resplendent, or they may have felt how great the disparity existing between them and God, how unworthy they were of His favour. They were not prostrate with dread and terror, but from feelings of reverence and worship. The people had no doubt about the reality of the fireabout its miraculous characterthey were satisfied as to its origin and meaning. All the manifestations of Gods glory to men, in nature, and in revelation, are calculated and designed to awaken rapture and beget reverence. The Gospel brings glad tidings of great joy, even a joy unspeakable and full of glory; it begets reverence for it shows us how great our sins and how holy our God. We see God as a consuming fire to consume sin, and to purify from all defilement. Let us so live that hereafter we may enter into the glory unchanging and eternal. Rapture and reverence will characterise the delight and worship of heaven.F. W. B.
OUTLINES ON VERSES OF CHAPTER 9
Lev. 9:6.Theme: CONDITIONS OF BLESSING.
Inanimate nature governed by fixed laws; brute creation by instinct; man by reason. These facts asserted in scripture, obvious to experience and analogy. Man can exercise intelligent and deliberate choice. God compels where law and instinct rule, but commands where reason reigns Animals submitted unconsciously to their fate, but the worshippers voluntarily slayed and intelligently presented them in sacrifice. The people were told to obey the Lord, and then His glory would appear unto them. Thus, a promise was given to inspire, reward held out to stimulate and sustain. Thus the people were taught
I. THE DUTY OF OBEDIENCE TO DIVINE COMMANDMENTS.
Implying
(a) That God has the right to command.
(b) That man has ability to obey.
(c) That man is under obligation to obey.
II. THE BLESSING OF OBEDIENCE TO DIVINE COMMANDMENTS.
(a) It pleases God. He is satisfiedglorified.
(b) It blesses man. Exercises and honours his noblest faculties, awakens keenest delight, secures manifestation of Divine glory. Those who obey increase in knowledge of the Divine will, and become transformed into the Divine likeness. Gods highest delight to exercise mercy, to purify, and save.F. W. B.
Lev. 9:12.Theme: THE BLOOD OF SPRINKLING.
In tabernacle service and furniture almost everything sprinkled with blood. There must have been something peculiarly significant in the fact. Among other things it
I. INDICATED THAT LIFE HAD BEEN REALLY SACRIFICED.
II. AWAKED FEELINGS OF AWE IN THE WORSHIPPERS.
III. INVESTED THINGS WITH PECULIAR SACREDNESS.
IV. PROCLAIMED THAT PROPITIATION HAD BEEN EFFECTED.
The precious blood of Christ teaches these things, and more; for the blood sprinkled round about the altar had no virtue in itself to wash away sin, whereas Christs blood cleanses from all sin. (See Heb. 12:24; 1Pe. 1:2.) The robes of the glorified are made white in the blood of the Lamb. The new song of heaven extols the efficacy of the blood that was shed on Calvary.F. W. B.
Lev. 9:24.Theme: THE ANSWER BY FIRE.
The flame that leaped out of the tabernacle and consumed the burnt offering, and the fat upon the altar
I. DEMONSTRATED THE FACT OF THE DIVINE PRESENCE.
II. EXHIBITED THE A WFULNESS OF THE DIVINE POWER.
III. PROVED THE FIDELITY OF THE DIVINE WORD.
IV. TAUGHT THE TENDERNESS OF THE DIVINE MERCY.
The fire might have consumed the sinners instead of the sacrifice, but God is a consuming fire against sin, He loves the sinner, is not willing that any should perish.F. W. B.
Lev. 9:23-24.Theme: GODS ACCEPTANCE OF THE SACRIFICES.
When we see the variety of ordinances and multitude of sacrifices, we are ready to ask, What compensation could be made to the people for all the expense and trouble to which they were put? Here we have a sufficient answer: God would not withhold from them communication such as would abundantly recompense all they did for His sake. He gave them such testimonies of His acceptance as made their hearts overflow. Consider
I. THE TESTIMONIES OF GODS ACCEPTANCE.
These were of different kinds:
1. Ministerial. Moses and Aaron having finished all they had to do within the tabernacle, came forth and blessed the people. In this they were
(1) Types of Christ: Showing what He would do as soon as He had finished His sacrifice: He blessed His disciples (Luk. 24:50-51) as He was taken up to heaven; and He sent the promised blessing of the Holy Spirit quickly thence (Act. 2:33; Act. 3:26).
(2) Examples to ministers: Showing what all ministers are authorised and empowered to declare to those who rely on the Great Sacrifice. They are to stand forth in the very name of God, and proclaim pardon and peace to all (Act. 13:38-39.
2. Personal. In two ways did God Himself by direct testimonies, apart from all indirect human agency, manifest His acceptance.
(1) He displayed His glory before all the people. Now we have no such visible manifestation, but we have instead, as direct testimonies from God, the Spirit of God witnessing with our spirit; and the love of God shed abroad in our hearts.
(2) He sent fire upon the sacrifice: Showing what fiery indignation they deserved, but that he had turned it aside from them, and caused it to fall on the altar.
II. EFFECTS PRODUCED BY THESE TESTIMONIES OF GODS ACCEPTANCE.
Visible objects affect us strongly; the people now were deeply impressed with what they saw. They were filled
1. With exalted joy. Had they not been taught to expect this manifestation they would have been terrified thereby, as Gideon and Manoah (Jdg. 6:21-22; Jdg. 13:19-22); but being prepared, they rent the air with their shouts.
The inward triumph of Paul seoms more suited to our dispensation (Rom. 8:31-39), and that is both the privilege and duty of every one of us to enjoy.
2. With profound reverence. Humility united with joy. Even the seraphim cover their faces and feet before the throne; glorified saints cast their crowns at the feet of Him who sitteth thereon. Exalted joys should be tempered with adoration. Illustrations will be found in Gen. 17:3; Exo. 3:6.
Learn:
(a) To lay no stress on transient affections. Such a state of feeling in the people ought to have issued well, but soon passed away when temptation arose.
(b) To be thankful for the advantages we enjoy. We are apt to envy the Jews their privileges: they walked by sight, we walk by faith. But our High Priest blesses us with all spiritual blessings. Chas. Simeon, M.A.
Lev. 9:24.Theme: GRACIOUS FIRE.
A sudden marvel fills all minds with awe. While blessings fall from blessing saints (Moses and Aaron) heaven brightens with resplendent signs. Glory shines around. Fire is sent forth.
I. FIRE SEALS WITH HEAVENS OWN SEAL THE ATONING RITES.
Wherefore comes the fire forth? Is it to seize the guilty sons of men? Is it to hurl on them deserved wrath? Far otherwise. It comes with olive branch of peace. It settles on the altar. It feeds on the victim as its feast. Then it brings evidence of Gods delight. Then it fills hearts with tranquil peace. The flame with blazing tongue proclaims: Here is the sacrifice which God selects, approves, calls men to bring, and never will refuse.
II. THE ATTESING FIRE SPEAKS GODS ACCEPTANCE OF SUBSTITUTION.
The altar victims were the foreshadowing of Christ. Faith therefore loves this scene. It is one of the wells from which it gladly draws new joy. It is one of the meadows of its richest food
But what is the antitype of the descending flame? The clear Gospel page. There, distinct testimonies answer to this approving sign:
(1) The angelic host, a shining train, which swept down from heaven at Jesus birth.
(2) The baptismal seal (Luk. 3:21-22).
(3) Transfiguration glories rest on Him: and a voice from the cloud proclaims, This is My beloved Son.
(4) The opened grave, guarded by the angels, for in the resurrection of Christ we have the fiery seal of an accepted sacrifice
When Israels host beheld the fire of God, what were their feelings? They shouted and fell on their faces. Sweet joy was theirs. Deep adoration warmed each heart Exulting praise burst forth. Profoundest worship was their instant act.
Shall we not do the like? God sent His Son to seek, to save. He lays on Him our every sin; gives us every pledge that He approves, attests, receives, delights in the accepted offering. Witness after witness from His courts assures that pardon, acquittal, release from every woe, admission to the home of heaven, may be ours. Oh, then, let every breath praise God! Let every hour of every day be inward worship.Dean Law.
ILLUSTRATIVE ADDENDA TO CHAPTER 9
MINISTERIAL DEDICATION
If so poor a worm as I may to Thy great glory live,
All my actions sanctify, all my words and thoughts receive;
Claim me for Thy service, claim all I have and all I am.
Take my soul and bodys powers; take my memory, mind, and will;
All my goods and all my hours; all I know and all I feel;
All I think, or speak, or dotake my heart, but make it new.
Now, O God, Thine own I am; now I give Thee back Thine own;
Freedom, friends, and health and fame, consecrate to Thee alone;
Thine I live, thrice happy I! Happier still if Thine to die.Charles Wesley.
I thank Thee, Lord, for using me for Thee to work and speak;
However trembling is the hand, the voice however weak.
For those to whom, through me, Thou hast some heavenly guidance given;
For some, it may be, saved from death, and some brought nearer heaven.
Oh, honour higher, truer far, than earthly fame could bring,
Thus to be used in work like this, so long, by such a King!
A blunted sword, a rusted spear, which only He could wield;
A broken sickle in His hand to reap His harvest field.Bonar.
NEARNESS TO GOD
Favoured places:Eden, Peniel, Sinai, Temple, Transfiguration Mount, Olivet, etc.
Favoured persons: Enoch, Abraham, Jacob, Moses, Aaron, David, Elijah, Daniel Stephen, Paul, John.
SPIRITUAL BENEFACTORS. Oar power to benefit others will just be in proportion to our personal holiness. Speak for eternity, says Mr. Cheyne, but above all, cultivate your own spirit. A word spoken by you when your conscience is clear, when your heart is full of Gods Spirit, is worth two thousand words spoken in unbelief and sin. This was my great fault in the ministry. Remember it is not man but God that must have the glory. It is not so much speaking as faith that is heard.
The vertical power of religion in the heart is the truest measure of its horizontal power in the world.Bowes.
When one that holds communion with the skies,
Has filled his urn where those pure waters rise,
And once more mingles with us meaner things
Tis een as if an angel shook his wings;
Immortal fragrance fills the circuit wide,
That tells us whence his treasures are supplied.Cowper.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
2. THE ENTRANCE OF AARON AND HIS SONS ON THEIR OFFICE 9:124
a. THE PRESENTATION OF THE OFFERINGS 9:121
(1)
THE SIN OFFERING
(2)
BURNT OFFERING
(3)
MEAL OFFERING
(4)
PEACE OFFERING
TEXT 9:121
1
And it came to pass on the eighth day, that Moses called Aaron and his sons, and the elders of Israel;
2
and he said unto Aaron, Take thee a calf of the herd for a sin-offering, and a ram for a burnt-offering, without blemish, and offer them before Jehovah.
3
And unto the children of Israel thou shalt speak, saying, Take ye a he-goat for a sin-offering; and a calf and a lamb, both a year old, without blemish, for a burnt-offering;
4
and an ox and a ram for peace-offerings, to sacrifice before Jehovah; and a meal-offering mingled with oil: for to-day Jehovah appeareth unto you.
5
And they brought that which Moses commanded before the tent of meeting: and all the congregation drew near and stood before Jehovah.
6
And Moses said, This is the thing which Jehovah commanded that ye should do: and the glory of Jehovah shall appear unto you.
7
And Moses said unto Aaron, Draw near unto the altar, and offer thy sin-offering, and thy burnt-offering, and make atonement for thyself, and for the people; and offer the oblation of the people, and make atonement for them; as Jehovah commanded.
8
So Aaron drew near unto the altar, and slew the calf of the sin-offering, which was for himself.
9
And the sons of Aaron presented the blood unto him; and he dipped his finger in the blood, and put it upon the horns of the altar, and poured out the blood at the base of the altar:
10
but the fat, and the kidneys, and the caul from the liver of the sin-offering, he burnt upon the altar; as Jehovah commanded Moses.
11
And the flesh and the skin he burnt with fire without the camp.
12
And he slew the burnt-offering; and Aarons sons delivered unto him the blood, and he sprinkled it upon the altar round about.
13
And they delivered the burnt-offering unto him, piece by piece, and the head: and he burnt them upon the altar.
14
And he washed the inwards and the legs, and burnt them upon the burnt-offering on the altar.
15
And he presented the peoples oblation, and took the goat of the sin-offering which was for the people, and slew it, and offered it for sin, as the first.
16
And he presented the burnt-offering, and offered it according to the ordinance.
17
And he presented the meal-offering, and filled his hand therefrom, and burnt it upon the altar, besides the burnt-offering of the morning.
18
He slew also the ox and the ram, the sacrifice of peace-offerings, which was for the people: and Aarons sons delivered unto him the blood, which he sprinkled upon the altar roundabout.
19
and the fat of the ox and of the ram, the fat tail, and that which covereth the inwards, and the kidneys, and the caul of the liver:
20
and they put the fat upon the breasts, and he burnt the fat upon the altar:
21
and the breasts and the right thigh Aaron waved for a wave-offering before Jehovah; as Moses commanded.
THOUGHT QUESTIONS 9:121
167.
What is the purpose for this eight-day celebration? Or is it a celebration? Discuss.
168.
For whom was the calf for a sin offering and a ram for a burnt offering?
169.
For whom was the he-goat for a sin offering and the calf and the lamb for a burnt offering?
170.
An ox and a ram were to be used for a peace offering. Why this elaborate ceremony?
171.
What was involved in the appearance or the glory of Jehovah to His people?
172.
Hadnt Aaron already made a sin offering on his own behalf? Why another one? (Cf. Heb. 10:1 ff.)
173.
Why no mention of entering the tabernacle to sprinkle the blood of the sin offering before the veil?
174.
Aarons sons are assisting their father in the sacrifices. Any special reason for this?
175.
The fat was placed upon the breasts of the animal. Why? (Cf. Lev. 9:20)
PARAPHRASE 9:121
On the eighth day (of the consecration ceremonies), Moses summoned Aaron and Aarons sons and the elders of Israel, and told Aaron to take a bull calf from the herd for a sin offering, and a ram without bodily defect for a burnt offering, and to offer them before the Lord. And tell the people of Israel, Moses instructed, To select a male goat for their sin offering, also a yearling calf and a yearling lamb, all without bodily defect, for their burnt offering. In addition, the people are to bring to the Lord a peace offering sacrificean ox and a ram, and a grain offeringflour mingled with olive oil. For today, Moses said, Jehovah will appear to them. So they brought all these things to the entrance of the Tabernacle, as Moses had commanded, and the people came and stood there before the Lord. Moses told them, When you have followed the Lords instructions, His glory will appear to you. Moses then told Aaron to proceed to the altar and to offer the sin offering and the burnt offering, making atonement for himself first, and then for the people, as the Lord had commanded. So Aaron went up to the altar and killed the calf as a sacrifice for his own sin; his sons caught the blood for him, and he dipped his finger in it and smeared it upon the horns of the altar, and poured out the rest at the base of the altar. Then he burned upon the altar the fat, kidneys, and gall bladder from this sin offering, as the Lord had commanded Moses, but he burned the meat and hide outside the camp. Next he killed the burnt offering animal, and his sons caught the blood and he sprinkled it back and forth upon the altar; they brought the animal to him piece by piece, including the head, and he burned each part upon the altar. Then he washed the insides and the legs, and offered these also upon the altar as a burnt offering. Next he sacrificed the peoples offering; he killed the goat and offered it in just the same way as he had the sin offering for himself. Thus he sacrificed their burnt offering to the Lord, in accordance with the instructions God had given. Then he presented the grain offering, taking a handful and burning it upon the altar in addition to the regular morning offering. Next he killed the ox and ramthe peoples peace offering sacrifice; and Aarons sons brought the blood to him and he sprinkled it back and forth upon the altar. Then he collected the fat of the ox and the ramthe fat from their tails and the fat covering the inner organsand the kidneys and gall bladders. The fat was placed upon the breasts of these animals, and Aaron burned it upon the altar; but he waved the breasts and right shoulders slowly before the Lord as a gesture of offering it to Him, just as Moses had commanded.
COMMENT 9:121
Lev. 9:1-5 This whole chapter concerns one subject: the entrance of Aaron and his sons into their work as priests. The eighth day, or as we would know it, the first day of the week is totally occupied with the many important opening ceremonies of this start of the Levitical priesthood. Keil and Delitzsch sum up these verses in a most meaningful manner: On the eighth day, i.e. on the day after the seven days consecration, Aaron and his sons entered upon their duties with a solemn sacrifice for themselves and the nation, to which the Lord had made Himself known by a special revelation of His glory, to bear solemn witness before the whole nation that their service at the altar was acceptable to Him, and to impress the divine seal of confirmation upon the consecration they had received. To this end Aaron and his sons were to bring to the front of the tabernacle a young calf as a sin offering for themselves, and a ram for a burnt offering; and the people were to bring through their elders a he-goat for a sin offering, a yearling calf and a yearling sheep for a burnt offering, and an ox and ram for a peace offering, together with a meal offering of meal mixed with oil; and the congregation (in the persons of the elders) was to stand there before Jehovah, i.e. to assemble together at the sanctuary for the solemn transaction. We are impressed again and again with the repetitious need to expiate the sins of both the priests and the people. Truly it was constantly necessary for Aaron to offer up sacrifices, first for his own sins, and then for the sins of the people. (Heb. 7:27) The trespass offering is not here represented because no specific trespass in either the things of God or man had been committed. Personal sin is admitted both individually and collectively in the sin offerings. A double burnt offering in the calf and lamb is to say in the most emphatic manner that they had confidence in Gods forgiveness. The peace offering in its fullest form is to affirm strongly the complete peace and reconciliation they had found in God through the sacrifices. The meal offering mingled with oil represented the whole assembly and priests offered as a consecrated gift to God.
Lev. 9:6-7 Moses addresses himself to the congregation and then to his brother, Aaron. He makes a promise to the assembly: When these sacrifices have been made you can confidently expect the glory of the Lord to appear unto you. We do not know all involved in the phrase the glory of the Lord. Other occasions for the use of this expression suggests a brightness or some other physical manifestation. Perhaps he is anticipating the fire from heaven found at the conclusion of this ceremony and this then is but a promise of that event.
Aaron is told plainly that the sacrifices for himself and the people will result in an atonement for both himself and the people. There was indeed the provision for at-one-ment in the sacrifices, but such an atonement must be repeated time and again. Our high priest offered Himself once and for all in an atonement that needs no repetition.
Lev. 9:8-11 As soon as Aaron had slain his sin offering, his sons caught its blood in the bowls of the altar; and as each of the four stoodperhaps one at each corner of the altarAaron bent down and dipped his finger in their bowl of blood, and sprinkled the horns of the altar. Thus, the four horns were seen by the people wet with blood, a loud voice of atonement thereby ascending to heaven, crying, Pardon to the guilty! For here is his penalty. Then Aaron emptied out of the bowls, and out of the body of the animal, the blood that remained, till a torrent of red crimson blood flowed round the altars base. (Bonar)
Lev. 9:12-14 All that is said about actual sacrificing through Lev. 9:14 relates to Aaron and his need. Whatever actual animals were slain, were slain for Aaron. Perhaps such extensive sacrifices on behalf of the sin and need of the high priest was to create empathy between himself and his people. Did Aaron think of another calf, one of gold, as he sacrificed this one? Did he recall in tender memory the ram of Abraham as he offered the ram of the burnt offering?
In Lev. 9:13 we have the first plain statement of what must have been true of every burnt offering; i.e. that the body of the animal was dismembered. (Cf. Lev. 1:6; Lev. 8:20.) We do not know why the pieces were given to him one at a time. In this action the import of the offering could be fully realized. We need to mark the fact that the fire was burning upon the altar and God accepted itwe say this here to offset the thought that the fire was kindled by God at the conclusion of this days sacrifices. (Cf. Lev. 9:24)
Lev. 9:15-17 C. D. Ginsburg says: Being reconciled to God by the atoning sacrifice which he offered for his own share in the sin, Aaron now was qualified to offer the sin offering of the people. The manner of this sacrifice was identical to the one made for himself and in keeping with the instructions given earlier. (Cf. Lev. 9:8; Lev. 1:3 ff.) In Lev. 9:15 we have the expression concerning the goat of the sin offeringhe offered it for sin. It is quite properly translated he made it sin; i.e. every such sacrifice had sin imputed to it. We think immediately of our Lord as described in 2Co. 5:21, He (i.e. God) made Him sin for us. Jesus became our Great Sin Offering when He was slain for us; He was treated as if He were the sum total of all the sin of all time.
Exo. 29:30; Exo. 29:40 gives the instructions for the daily morning and evening sacrifices which were being offered each day. These special offerings did not pre-empt the need for the daily offerings. The actual beginning of the priestly functions of Aaron started with the morning sacrificethese were not superseded by the eight-day ceremonies.
This could remind us that we have a daily sacrifice to offer at the throne of grace that should take precedence over all special services we might hold. Indeed we cannot properly serve until we have been with Him in the daily course of worship.
Lev. 9:18-19 We have made extensive comments on Lev. 3:1 ff, all of which relate to the peace offering here made by Aaron for the people.
Lev. 9:20-21 The breasts referred to in these verses are the breast of the bull and of the ram which have just been slain and dismembered for the peace offering. Are we to understand that since the Lords portion has been laid upon these pieces they are especially honored or set-apart? The fat belongs to Godthe breasts belong to the priests, but first they belong to God. The holding up and waving before God suggests something of this thought.
FACT QUESTIONS 9:121
219.
What is the one subject discussed in this chapter?
220.
With what are we impressed again and again as we read of these sacrifices?
221.
Why no trespass offering in the eighth day service?
222.
Give the meaning of the four sacrifices to the occasion of their use.
223.
What did Moses have in mind when he promised to the people that the glory of the Lord would appear?
224.
Was there a real atonement in the sacrifices? Discuss.
225.
Show how Aarons four sons assisted him.
226.
Why such extensive sacrifices on behalf of Aaron?
227.
Why dismember the animal for the burnt offering?
228.
What comparison to our Lord is found in the offering of the goat for a sin offering? Cf. Lev. 9:15; 2Co. 5:21.
229.
Show the relationship of the daily sacrifices with those of the eighth day.
230.
What use was made of the breasts of the ram and of the bull? Discuss.
Fuente: College Press Bible Study Textbook Series
IX.
(1) And it came to pass on the eighth day.That is, the day following the seven days of consecration. (See Lev. 8:33) According to ancient tradition this was the first of the month Nisan, or March.
Moses called Aaron and his sons, and the elders.That is, the same elders, the representatives of the people, who were called to attest the imposing ceremony of consecration (see Lev. 8:3), are now also summoned to witness how the newly-installed priests entered upon the active duties of their ministrations. Like newly-born children who remain seven days in a state of uncleanness and enter into the covenant privileges of the congregation on the eighth day (see Lev. 12:2-3), so the newly-created priests after a purging of seven days commenced their sacred duties and partook of their privileges on this symbolical day.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
1. On the eighth day There are three eighth-day services in the Levitical law. The other two are the cleansing of the leper (Lev 14:10; Lev 14:23) and the purification of a defiled Nazarite. (Num 6:10.) There are three such scenes in the Gospels the transfiguration, (Luk 9:28,) the resurrection and manifestation on the first or eighth day of the week, and the second manifestation to all the apostles. Joh 20:19-26.
The elders of Israel At what period the transition occurred when the word elder acquired an official signification it is impossible to say. The earliest notice of the elders acting in concert as an organized body is in the time of the exode. Exo 3:16. It is highly probable that Moses availed himself of an institution known as the senate, the of the Seventy, which had been in existence ever since Israel had become a people. From the Hebrew zaken, elder, Dean Stanley derives the term sheik. As representatives of the people, the elders are sometimes put for the congregation. See Jos 23:2, note. They retained their position under all political changes, through the monarchy and captivity to the time of Christ, when they are noticed as a distinct body from the Sanhedrin, but always acting in conjunction with it and the other dominant classes. Mat 26:59.
Fuente: Whedon’s Commentary on the Old and New Testaments
Chapter 9 The Priests Participate in Their First Offerings And The Glory Of Yahweh Is Revealed.
The seven days of consecration now being completed the priests are called on to conduct their first series of offerings in order to sanctify the people to Yahweh. It is noteworthy that the Priest’s purification for sin offering for himself now offered does not follow the pattern earlier laid down. Its blood is not borne within the Holy Place. This may be because as yet he has not entered the Holy Place, nor has it yet become his own preserve, and thus the blood of his purification for sin offering is at this point applied to the altar of burnt offering, and not taken within the Sanctuary. For he cannot yet have defiled the Sanctuary. This again is an indication of the authenticity of the narrative and of its early date.
But once he has entered the Sanctuary for the first time, conducted by Moses, and has re-emerged, God will seal His approval by miraculously burning up the whole burnt offering on the altar of burnt offering which usually took a considerable time to be consumed (Lev 6:9).
Lev 9:1
‘And it came about on the eighth day, that Moses called Aaron and his sons, and the elders of Israel.’
The seven days of consecration being completed Moses now calls on Aaron, his sons and the elders of Israel for the next stage in these solemn events. The whole of Israel is now to be involved. Aaron and his sons are beginning the ministry that will take up the remainder of their lives, and they will now make their first offerings on behalf of the people.
For us the eighth day occurs once we have come to Christ and put our trust in Him, and are sanctified in Him ( 1Co 1:2 ; 1Co 1:30; 1Co 6:11; Heb 2:11; Heb 13:12). Then we too are set apart for His service for the remainder of our lives.
Fuente: Commentary Series on the Bible by Peter Pett
Lev 9:24 And there came a fire out from before the LORD, and consumed upon the altar the burnt offering and the fat: which when all the people saw, they shouted, and fell on their faces.
Lev 9:24
Jdg 13:19, “So Manoah took a kid with a meat offering, and offered it upon a rock unto the LORD: and the angel did wondrously; and Manoah and his wife looked on. For it came to pass, when the flame went up toward heaven from off the altar, that the angel of the LORD ascended in the flame of the altar. And Manoah and his wife looked on it, and fell on their faces to the ground.”
A fire from heaven consumed the sacrifice of King David at the threshing floor of Ornan.
1Ch 21:26, “And David built there an altar unto the LORD, and offered burnt offerings and peace offerings, and called upon the LORD; and he answered him from heaven by fire upon the altar of burnt offering.”
A fire also came from heaven and consumed the sacrifice of King Solomon at the dedication of the temple.
2Ch 7:1, “Now when Solomon had made an end of praying, the fire came down from heaven, and consumed the burnt offering and the sacrifices; and the glory of the LORD filled the house.”
Fire also consumed the sacrifice of Elijah on Mount Carmel (1Ki 18:38), at which time the people reacted the same way they did in Lev 9:24, by falling on their faces and shouting (1Ki 18:39).
1Ki 18:38, “Then the fire of the LORD fell, and consumed the burnt sacrifice, and the wood, and the stones, and the dust, and licked up the water that was in the trench.”
1Ki 18:39, “And when all the people saw it, they fell on their faces: and they said, The LORD, he is the God; the LORD, he is the God.”
In addition, during the time of Moses, God consumed the children of Israel with fire as a form of judgment (Num 11:1-2; Num 16:35).
Fuente: Everett’s Study Notes on the Holy Scriptures
The Preparations for the Sacrifices
v. 1. And it came to pass on the eighth day, v. 2. And he said unto Aaron, take thee a young calf, v. 3. And unto the children of Israel thou shalt speak, saying, v. 4. also a bullock and a ram for peace-offerings, to sacrifice before the Lord; and a meat-offering mingled with oil, v. 5. And they brought that which Moses commanded before the Tabernacle of the Congregation; and all the congregation drew near and stood before the Lord, v. 6. And Moses said, This is the thing which the Lord commanded that ye should do; v. 7. And Moses said unto Aaron, Go unto the altar and offer thy sin-offering and thy burnt offering, and make an atonement for thyself and for the people, and offer the offering of the people, and make an atonement for them, as the Lord commanded.
Fuente: The Popular Commentary on the Bible by Kretzmann
EXPOSITION
THE FIRST PRIESTLY ACTS OF AARON AND HIS SONS are recounted in the chapter following that which narrates their consecration.
Lev 9:1-6
On the eighth day. The seven days of consecration being now over, Aaron for the first time offers a sin offering and burnt offering for himself, and a sin offering, a burnt offering, a peace offering, and a meat offering for the congregation. He is still instructed by Moses as to what he is to do, but it is through him that the command is given to the people to present their offerings, and it is he that slays the victims and offers their blood. His own sin offering is a young calf, or young bull calf, whereas the sin offering commanded for the high priest on ordinary occasions was a young bull, further advanced in age (Lev 4:3); and in presenting the blood he does not take it into the sanctuary according to the regulations in Lev 4:6, but uses it as Moses had done in the sin offerings of the previous week, the purpose of the difference being to show that Aaron’s full dignity had not yet devolved upon him. This did not take place until he had gone into the tabernacle with Moses (Lev 4:23). A ram is again taken for the burnt offering, as had been the case in Moses’ sacrifice of the previous week. The children of Israel now present a kid, the offering generally made by a prince, that for the congregation being a young bull. In the words for today the Lord will appear unto you, Moses promises the Divine appearance afterwards vouchsafed (Lev 4:23).
Lev 9:7
Make an atonement for thyself, and for the people. By means of the sin offering for the high priest, whose sin brought guilt both on himself and upon the people (Lev 4:3). After he had (symbolically) purified himself and them of this guilt, he was to offer the offering of the people, which should purify them from the guilt contrasted by their own sins, and make an atonement for them.
Lev 9:8-14
The high priest’s sin offering and burnt offering for himself. The meat offering does not appear to have accompanied the burnt offeringthe law having not yet been promulgated which ordered that the two sacrifices should always be presented together (Num 15:4). The burnt offering, with the pieces thereof, in Lev 9:13, should rather be the burnt offering in its several pieces. The sinfulness of the Aaronic priesthood and the need of a perfect priest is indicated by this sacrifice (see Heb 7:24-27).
Lev 9:15-21
The people’s sin offering, burnt off, ring, meat offering, and peace offerings follow. The meat offering is said to have been burnt upon the altar, beside the burnt sacrifice of the morning. It is probable that, on this occasion, the people’s burnt offering, which consisted of a calf and a lamb, took the place of the ordinary morning sacrifice of a lamb (Exo 29:38). Aaron is said to have offered the burnt offering according to the manner, or, as it is given in the margin, ordinance, that is, he burnt the flesh on the altar (Lev 1:7-9); he also burnt the handful of the meat offering, and he burnt the fat of the peace offering, upon the altar. He had previously burnt the fat of his own sin offering, and the flesh of his burnt offering. Fire, therefore, was present upon the altar, and was used by Aaron, as by Moses, for sacrificial purposes before the fire came out from the Lord as described in Lev 9:24.
Lev 9:22
And Aaron lifted up his hand or (according to the more probable reading) hands. This was the first priestly benediction by Aaron, given from the elevated standing-place which he occupied by the side of the altar.
Lev 9:23
Moses (for the last time) and Aaron (for the first time) went into the tabernacle in the character of priest. During this visit Moses committed to Aaron the care of the things within the tabernacle, as he had already given him the charge of all connected with the sacrifices of the court. Not till after this is Aaron fully initiated into his office. “No man taketh this honour unto himself, but he that is called of God, as was Aaron” (Heb 5:4). On coming out from the tabernacle, Moses and Aaron, standing near the door, unite in blessing the congregation, in order to show the harmony between them and the capacity of blessing in the Name of the Lord enjoyed by Aaron as by Moses. The latter has now divested himself of that part of his office which made him the one mediator between God and his people, Aaron is henceforth a type of Christ as well as Moses. While giving the joint blessing, the glory of the Lord appeared unto all the people, proceeding from the ark, and enveloping the lawgiver and the priest as they stood together.
Lev 9:24
And there came a fire out from before the Lord. The sacrifices were already smouldering on the altar, a ram, a calf, and a lamb, besides the internal fat of a young bull, a kid, a bullock, and a ram, and a handful of flour. They would have continued smouldering all the day and the night, but a miraculous fire issued from the tabernacle, and consumed the whole in the sight of the people. So fire fell and consumed Solomon’s sacrifice at the dedication of the temple. Jewish tradition reports that the fire was always kept alive until the reign of Manasseh, when it became extinguished. When the people saw this sight, they shouted, and fell on their faces. They had been standing in a state of intense expectation, awaiting the fulfillment of the promise that the Lord would appear unto them today, and watching the acts of the two brothers; and their feelings are now raised to the utmost enthusiasm and awe by the appearance of the glory of the Lord and the notion of the Divine fire. See 2Ch 8:3.
HOMILETICS
Lev 9:8-23
The first act of the new priesthood is sacrifice, by which reconciliation was ceremonially effected; the second (Lev 9:22, Lev 9:23), a double benediction. As soon as the people are reconciled to him, God’s blessing abundantly pours itself on them. The sacrifice is:
1. For themselves, showing the weakness of the Aaronic priesthood.
2. For the people, showing its power.
Lev 9:24
Miraculous confirmation of the new polity
is given by a fire issuing from the presence of God.
I. INSTANCES OF A LIKE KIND OF DIVINE AGENCY BY FIRE.
1. The case of Gideon. “And the angel of God said unto him, Take the flesh and the unleavened cakes, and lay them upon this rock, and pour out the broth. And he did so. Then the angel of the Lord put forth the end of the staff that was in his hand, and touched the flesh and the unleavened cakes; and there rose up fire out of the rock, and consumed the flesh and the unleavened cakes” (Jdg 6:20, Jdg 6:21).
2. The case of Elijah. “Call ye on the name of your gods, and I will call on the Name of the Lord: and the God that answereth by fire, let him be God. And all the people answered and said, It is well spoken. Then the fire of the Lord fell, and consumed the burnt sacrifice and the wood, and the stones, and the dust, and licked up the water that was in the trench” (1Ki 18:24-38).
3. The case of Solomon. “Now when Solomon had made an end of praying, the fire came down from heaven, and consumed the burnt offering and the sacrifices; and the glory of the Lord filled the house. And the priests could not enter into the house of the Lord, because the glory of the Lord had filled the Lord’s house” (2Ch 7:1, 2Ch 7:2).
II. THE RESULT IS EACH CASE IS AWE.
1. “Gideon said, Alas, O Lord God! for because I have seen an angel of the Lord face to face. And the Lord said unto him, Peace be unto thee; fear not: thou shalt not die” (Jdg 6:22, Jdg 6:23).
2. “And when all the people saw it, they fell on their hoes: and they said, The Lord, he is the God; the Lord, he is the God” (1Ki 18:39).
3. “And when all the children of Israel saw how the fire came down, and the glory of the Lord upon the house, they bowed themselves with their faces to the ground upon the pavement, and worshipped, and praised the Lord, saying, For he is good; for his mercy endureth for ever” (2Ch 7:3).
III. THE PRESENT A FITTING OCCASION FOR A MIRACULOUS INTERVENTION. A miracle is to be expected at the introduction of any new system which emanates from God, because it is a means of showing Divine approval which cannot be gainsaid; but it is not to be expected frequently afterwards, or it would lose its special effect of impressing By its strangeness. The institution of the Law is such an occasion, and accordingly fire and smoke and earthquake showed the presence of God on Sinai. The institution of an hereditary priesthood was a part of the legislation which, being a vast change on the previously existing system, specially required a sign of God’s approval which all might see. The erection of Solomon’s temple was a like occasion. So at the institution of the Christian dispensation, miraculous gifts were vouchsafed to the apostlesspeaking with tongues, prophecy, gifts of healing, and the restwhich were not intended to continue, and died out as soon as the Church was regarded as no longer coming into being, but fully formed. No new doctrine must be accepted except upon the testimony of miracle, hut a succession of miracles is not required to certify doctrine which has been once confirmed by miraculous means.
IV. SIMILARITY YET DIFFERENCE OF THE PENTECOSTAL FINE. It was given at the institution of the new apostolic ministry. It was a confirmation of its authority to the minds of the recipients as well as others. But it indicated more than a mere Divine approval of a new system. It symbolized the gift of the Holy Ghost, and therefore it did not consume a sacrifice, but “it sat upon each” of those who were to be the instruments of the Holy Ghost in converting the world, and the ministers of the new dispensation. The fire of jealousy, which struck to the earth those who approached the Divine presence unbidden, has become the fire of love.
HOMILIES BY R.M. EDGAR
Lev 9:1-24
A sign expected and received.
cf. 2Ch 5:13, 2Ch 5:14; Ezr 6:10-22; Act 1:1-26, Act 2:1-47. We have now before us the hopeful fashion in which Aaron and his sons entered upon their work. The consecration being completed on the eighth day, Moses directed them to take for themselves a sin offering and a burnt offering, and to receive at the hands of the people similar offerings, and, in addition, a bullock and a ram for peace offerings, with the usual accompaniment of a meat offering, and to expect a sign from the Lord at the conclusion of the service. “Today,” said he, “the Lord will appear unto you.” A penitent yet consecrated priesthood, acting on behalf of a penitent and consecrated people, are warranted in expecting a sign from God himself. The first priestly service is thus filled with hope, and the hope was realized at the end of it. The following lessons are plainly taught by this passage
I. THE ONE INDISPENSABLE PRELIMINARY TO EXALTATION FROM GOD IS HUMILIATION BEFORE HIM. Both priests and people must bring their sin offering and appear in penitential mood. Unless we humble ourselves under the mighty hand of God, we need not expect to be exalted (Mat 23:12; 1Pe 5:6). Hence the Law of the Divine dealings has been to “hide pride from man” (Job 33:17). It is only when we have pride eliminated that we have room for blessing.
II. CONSCIOUS DEDICATION TO GOD IS AN EARNEST OF BLESSING ON ITS WAY. The priests and people both bring their burnt offerings as well as their sin offerings. They realize how reasonable it is to dedicate themselves to the Lord, who has been so merciful in his dealings with them. It was the same with Solomon and his associates at the dedication of the temple. It was the same with the disciples previous to the Pentecostal baptism. It was consecrated men and women who expected special blessing. And it is the same stilt; self emptied, self-dedicated sinners are being qualified for special blessing.
III. THE UNION OF NUMBERS IN DESIRE AND IN HOPE IS ALSO A SIGN OF A COMING BLESSING. The people assembled in their thousands before the tabernacle, and the priests cooperated with them in their offices. One heart and hope animated the host. We see the same unity at the dedication of Solomon’s temple. “It came even to pass, as the trumpeters and singers were as one, to make one sound,” etc. (2Ch 5:13). We see the same unity before Pentecost. “These all continued with one accord in prayer and supplication, with the women, and Mary the mother of Jesus, and with his brethren” (Act 1:14). Such a union of numbers in desire and in hope should be encouraged continually. It need not be disregarded. It is a sign surely that blessing is on its way when such happy union of heart and hope takes place.
IV. GOD‘S RIGHTS MUST BE CAREFULLY REGARDED IF HIS SPECIAL BLESSING IS TO BE OBTAINED. The priests were directed to lay the best portions on the altar, to pay thus their due to God, before the blessing is vouchsafed. This element is sometimes overlooked. People make “systematic beneficence” depend upon special blessing, instead of preceding it. But it is manifest, from Mal 3:10, that God asks for proof, in the payment of Divine dues, of people’s desire for special blessing. It is idle to expect great blessing from above if men wrong God as they do. His proportion of our substance can be calculated in cool blood and. paid conscientiously, without waiting for a baptism in order to do so, and if we are prepared to exhibit our sense of obligation to God in this real way, we may hope for a very special baptism.
V. BENEDICTION MAY BE PRONOUNCED WITH CONFIDENCE IN THE LIGHT OF PROMISED BLESSING. At the conclusion of the ritual, Aaron proceeded to bless the people. His benediction preceded the Divine manifestation. It was pronounced in full view of the promise. It was, as we shall soon see, amply redeemed. And does not this fact throw light upon all benedictions? They are not blessings conveyed through the person pronouncing them, but blessings guaranteed, so to speak, to proceed from God himself on the ground of his own promise. It is the faithful Promiser the people are to look to, not his officer in pronouncing the benediction.
VI. GOD WAS PLEASED TO MANIFEST HIMSELF AS CONSUMING FIRE UPON HIS ALTAR. What God gave was additional fire to the sacred deposit already so carefully preserved.
An intense flame rose up from the altar, having first issued from the tabernacle; and all the people rejoiced because of it. “When all the people saw it, they shouted, and fell on their faces.” God is a consuming fire in the way of acceptance, just as well as in the way of wrath. The psalmist gives us clear evidence of this in his prayer, “Remember all thy offerings, and accept (‘reduce to ashes,’ ) thy burnt sacrifice” (Psa 20:3). The case of Elijah at Carmel goes to demonstrate the same thing (1Ki 18:24, 1Ki 18:36). And when we reach the history of Pentecost, with the Spirit as “tongues of fire” settling down on the disciples, we can have no doubt as to the significance of the manifestation (Act 2:1-47). “God is light,” and along with light there is heat and sublimation. He interposes no screen to prevent the heat-rays from reaching men’s hearts. They become fervent in spirit, and thus serve the Lord (Rom 12:11). It is this visitation we all needGod accepting us as “living sacrifices,” and enabling us most ardently to serve him. May none of us experience the consuming fire of the Divine wrath, but that of the Divine love and mercy!R.M.E.
HOMILIES BY S.R. ALDRIDGE
Lev 9:23, Lev 9:24
The glory of the Lord.
The petition of Moses was, “Show me thy glory.” The wisdom, power, and goodness of the Almighty are visible in all his works, and “the heavens declare his glory,” but man longs for a fuller display of the matchless perfections of Deity. The artist is superior to his handiwork, and to view God is a greater satisfaction than to contemplate the evidences of his existence and skill that lie around us. To behold him as he is, to “see his face” in its undimmed luster,this is reserved as the special joy of heaven. In the mean time, it was permitted the Israelites to gaze upon material manifestations of his presence, and it is the delight of Christians to cash spiritual glimpses of his glory, by faith seeing him who is invisible.
I. THE FORM ASSUMED BY THE GLORY OF THE LORD.
1. A brightness manifest to all the people. Compare this passage with Num 16:42, and the conclusion is natural that there was a brilliant illumination of the cloud that ordinarily rested upon the tabernacle. Therein Jehovah was ever visible, but now revealed in such wondrous guise that his glory was patent to the dullest eye. Deity no longer concealed but expressed. When Jesus Christ came as the Word, the evangelist declares, “We beheld his glory, as of the only begotten of the Father.” The face is the noblest part of the body, the dial-plate of character, the index of the soul; hence in the face of Jesus Christ we behold the light of the knowledge of the glory of God. The gospel dispensation “exceeds in glory” (2Co 3:9), for it is the “ministration of the Spirit,” the “ministration of the righteousness” of God. The answer to the request of Moses was contained in the assurance that all the goodness of God should pass before him; and when there is an outpouring of the Spirit, so that many turn to the Saviour and rejoice in the mercy and loving-kindness of God who will have all men to be saved, then is the glory of the Lord revealed and all flesh see it together.
2. A mighty energy, as flaming fire, attesting the acceptance of the sacrifices. These were suddenly consumed, showing that the power of God can accomplish at once what at other times requires a long period under the operation of customary laws. There is not merely attractive brilliancy in God, there is majestic might which may be used for or against us, according to our obedience or disobedience. When tongues of fire sat upon the disciples at Pentecost, their whole beingbody, soul, and spirit, mind, affection, and willseemed immediately permeated with the Spirit of Christ, and they spoke with boldness and witnessed with great power, so that thousands were added to the Church. Let God appear, and men shall be saved, not in units, but in multitudes. Who can tell what shall be the result of Christ’s appearing in glory? This we know, that the offerings upon the altar, the Christians dedicated to his service, shall be transformed into his likeness, the imitation not gradual as in ordinary seasons, but instantaneous.
3. The unusual glory proceeding from the ordinary manifestation. The fire “came out from before the Lord.” It was not a different power, therefore, but the usual Shechinah fire exhibited to all in wondrous operation. The truths that evoke such feeling and lead to such holy action in times of refreshing and revival, are those which have been previously insisted on, only now accompanied with potency, the breath of the Spirit kindling the embers into a glow, and causing the heat so to radiate as to affect large circles of humanity. The arm of the Lord, always present, is revealed; its might, perceived by the few, is shown to the many.
II. THE TIME AT WHICH THE GLORY OF GOD APPEARS.
1. We may expect it at eventful stages in the history of his Church. Here at the establishment of the order of priesthood, to sanction it, to express approval of the men appointed, and to complete their consecration. The altar fire and all its future offerings were thus hallowed. When some principle of the Divine government is to be vindicated, or some messenger honoured in the sight of the people, or a new departure made in the accomplishment of his purposes, then may we anticipate displays of supernatural beauty and force.
2. When, his instructions have been respected, his commands faithfully observed. There had been seven days of watching, and the eighth day was marked by confession of sin and dedicatory sacrifices. God was honoured, and evinced his delight thereat. Sanctification precedes the manifestation of Divine power (Jos 3:5; Jos 9:4).
3. When it has been prophesied by his servants. This was a fulfillment of Moses’ prediction, and may incite us to study Scripture and value its prophetic statements. It is remarkable how the way has been ever prepared for “mighty works” by previous announcement, as if to fit men to appreciate the miracles and to recognize them as coming from God. The herald proclaims the advent of the king.
4. When his servants have drawn nigh to his presence, and invoked a blessing upon the people. Prayer is the fleeting breath that proves of such marvelous efficacy in securing tokens of God’s favour. Would we see the glory of God in the sanctuary? then let us try to approach the very throne of Deity. To be led in supplication into the holiest of all is to “bring all heaven before our eyes.” Jesus, our Prophet-Priest, ascended as he was blessing the disciples; the fruits of his invocation were quickly seen at Pentecost, and they continue to enrich and. gladden the Church.
III. THE EFFECT IT PRODUCES,
1. Enthusiasm. The people “shouted” for joy and thanksgiving, they gave utterance to their admiration and excitement. That Jehovah should condescend thus to visit his children, that the Infinite One should so openly reveal himself! The coldest are warmed into emotion, the hardest surfaces yield, the sternest natures cannot repress exclamations of astonishment when they perceive the signs of a presence more than mortal.
2. Reverence. “They fell on their faces,” to worship. Awe filled their minds and prostrated their bodies. Never should excitement lead to forgetfulness of the respect due to God. And if it be otherwise, there is reason to suspect the genuineness of the professedly Divine exhibition of approval. We may fear lest the fire has been begotten not of heaven but of earth.
CONCLUSION. Will any refuse to behold in Christ “the brightness of the Father’s glory”? Here “all” the people saw the glory. Age, sex, or rank no hindrance. There may be a difference in the apprehension of the significance of the spectacle, but it should awaken gratitude and veneration in every breast.S.R.A.
HOMILIES BY J.A. MACDONALD
Lev 9:1-7
The eighth day.
There is sacred mystery in the numbers of Holy Scripture well worthy of attention. We have an example before us.
I. ON THIS DAY THE CONSECRATIONS WERE COMPLETED.
1. The eighth is a day signalized by sanctity.
(1) All children were, according to the Law, in the uncleanness of their birth until the eighth day. Then they received circumcision, and thenceforward were recognized as holy, having the seal of the covenant or purification of God upon them (Lev 12:2, Lev 12:3).
(2) The young of beasts, in like manner, were ceremonially unclean before their eighth day. They were therefore unfit to be offered as sacrifices. But on the eighth day and thenceforward that unfitness ceased; they were accounted clean (Lev 22:27).
(3) Persons unclean through leprosy, or through any issue, or a Nazarite in case of accidental defilement by the dead, all had to abide seven days in uncleanness. The eighth day, in all such cases, was memorable as that upon which they were accounted clean (Lev 14:8-10; Lev 15:13, Lev 15:14; Num 6:9, Num 6:10).
(4) So here, the tabernacle, the altar, all the vessels of the ministry, together with the priests, were seven days in the process of purification, and on the eighth day the purity of all became established (comp. Eze 43:26, Eze 43:27).
2. These things point to gospel times.
(1) The pollutions of the birth refer to original sin. This, in the case of the children, is so obvious as to need no comment. The reason of the law of uncleanness in relation to the young of animals is that in the Levitical system they were made representatives of human beings.
(2) The pollutions of adults would stand for sins committed “after the similitude of Adam’s transgression.”
(3) All were “purged with blood,” the blood of circumcision or that of animal sacrifices, which anticipated that precious blood of Christ by which we are redeemed from “all sin.”
3. But what has this to do with the “eighth day”?
(1) The eighth day remarkably characterizes the gospel. Since in the week there are seven days, the “eighth” day and the “first” are obviously the same. Now, it was on the “first day of the week” that Jesus rose from the dead (Mat 28:1). On the first day he seems to have several times appeared to his disciples during the forty days of his sojourn on the earth after his resurrection. On the first day he ascended into heaven, if we take the “forty days” to be clear days. The memorable day of Pentecost is calculated to have fallen upon the first day of the week. The early Christians kept the first day sacredly, as the seventh had been by the Jews (see Act 20:7; 1Co 16:2). This was called “the Lord’s day” (Rev 1:10), just as our Eucharist is called “the Lord’s Supper,” because he instituted it.
(2) But why should the eighth day have been chosen dins to characterize the gospel? This question may be better answered as we proceed to notice
II. THAT ON THIS DAY THE LORD WAS TO APPEAR. (Lev 9:4.)
1. This promise had an immediate fulfillment. The Shechinah that had been in the thick darkness of the most holy place, shined forth in brightness upon the people (Lev 9:23).
2. It had a fuller accomplishment in the gospel.
(1) Christ is the true Shechinah (comp. Isa 40:5 with Mat 3:3; see also Mat 17:2; Joh 1:14; Joh 2:11; Joh 11:40; Joh 14:9; 2Co 4:4; Col 1:15; Heb 1:3).
(2) The Shechinah also appeared after our Lord’s ascension, viz. in the wonders of the memorable day of Pentecost.
3. The crowning manifestation is reserved to the great day,
(1) Then Jesus will be revealed “without sin.” He will not then appear amid circumstances of humiliation, as in his first advent.
(2) He will be revealed “in all his glory.”
(a) “His own,” Messiah’s, glory.
(b) That of “his Father,” as “the God of glory.”
(c) “With the glory of his holy angels,” who attend the “King of glory” as his retinue.
4. This will be the glory of the eighth day.
(1) The six days of the creation week are supposed by Barnabas to represent six chiliads, or periods of a thousand years, during which the world is to be in toil and sorrow. The sabbath at the end of these represents the thousand years of John (Rev 20:6), distinguished as “the Millennium.” The Rabbi Elias and other authorities are cited in favour of this view; and it is countenanced by the course of the fulfillment of prophecy.
(2) At the close of this age is the final judgment, which introduces a still more glorious state, described as “a new heaven and a new earth” (see Rev 21:1-27 and Rev 22:1-21). This, then, is the eighth day. As the Millennium (Rev 20:1-15) is the fulfillment of the Jewish sabbath, so is the superior blessedness to follow the fulfillment of the Christian. Then will everything in earth and heaven be consecrated.
III. THEN WILL THE VALUE OF THE GREAT SACRIFICE APPEAR.
1. As averting the evils of sin.
(1) Who, without the purification of the gospel, can encounter the brightness of that Epiphany (Mal 3:2)?
(2) But those who possess this purity need have no fear of the horrors of the “outer darkness” (Rev 21:7, Rev 21:8; Rev 22:14, Rev 22:15).
2. As procuring ineffable bliss.
(1) The consecration of the eighth day resulted from the ceremonies of the days preceding. So will the purity of the heavenly state rise out of the tragedies and horrors of Calvary.
(2) The summoning of the sacrifices on the eighth day was, amongst other things, to witness this. All were summoned, viz. sin, burnt, peace, and bread offerings. In the blessings of the gospel we have all that was foreshadowed by Levitical oblations of every kind.
(3) The song of Moses and of the Lamb will swell the rapture of heaven.J.A.M.
Lev 9:8-24
Aaron’s first priestly services.
Moses officiated as the priest of the Lord until the consecration of Aaron and his sons was completed. Now they enter upon their functions, and the verses recited furnish us with an account of their first services. In reviewing these we notice
I. THE OFFERINGS.
1. Aaron’s offering for himself.
(1) The Jews say this was intended to make atonement for his sin in connection with the golden calf. Possibly this may have been so; for we have no record elsewhere of any formal atonement for that offense. Aaron, doubtless, had many offenses to atone for. The sacrifice of Christ is not only for sins, but also for sin.
(2) Aaron’s own hands slew this victim. What a graphic confession of sin was this! What an unequivocal acknowledgment of his deserving to die! Our confession of sin before God should be with deep conviction and reality.
(3) He put the blood upon the horns of the altar. These were fronting the vail, behind which was the ark of the covenant and the glory of the Lord. This putting of the blood with the finger before the face of God was, as it were, pointing it out to him, calling his attention to it. So should the faith of the sinner point out to God’s mercy the blood of the cross which satisfies his justice.
(4) Aaron’s sons served with him at the altar. They brought the blood to have it sprinkled. This was the confession of their part in the guilt of their father. Guilt is hereditary and relatively distributive (see Num 16:32, Num 16:33; Jos 7:24, Jos 7:25). It was also an expression of their faith in the blood of the common Redeemer.
(5) This offering of Aaron for his own sin before he could offer for the people suggests the imperfection of the Levitical priesthood, and therefore the necessity of the priesthood of the gospel (see Heb 5:3; Heb 7:26-28; Heb 9:7-14).
2. The offerings for the people.
(1) Aaron himself slew also these victims (Lev 9:15, Lev 9:16). This he did as the representative of the people. Individuals were directed to slay their own victims (comp. Le Lev 1:5, Lev 1:11; Lev 3:4, Lev 3:8, Lev 3:13). But these were for the congregation.
(2) The sons of Aaron helped him here also. They “presented unto him the blood, which he sprinkled upon the altar round about.” They also brought the fat of the inwards to him (Lev 9:18-20). This was suggestive of the nature of the Levitical priesthood, which was destined to pass from hand to hand. The comparison here is favourable to the priesthood of Christ, which is “unchangeable” (Heb 7:23-25).
(3) The breast and shoulder were waved and heaved, and afterwards came to the lot of Aaron and his sons. Here we are taught that it is God’s order that “they which preach the gospel should live of the gospel” (see 1Co 9:13, 1Co 9:14; Mat 10:10).
II. THE BLESSING.
1. The blessing from the altar (Lev 9:22).
(1) As Aaron, standing upon the altar, pronounced his first blessing upon the people, this shows the Source from whence all blessing springs. Even in heaven, the Great Sacrifice of the altar of Calvary will be the burden of the song of the redeemed (Rev 5:9-14).
(2) In blessing, Aaron acted as the type of Christ, who, while he moved about upon this earth, which was the altar of his sacrifice, dispensed blessings in a thousand forms. Witness
(a) the beatitudes in the Sermon on the Mount.
(b) The miracles of beneficence.
(c) His official benedictions.
(3) As Aaron, standing upon the altar, lifted up his bands, blessed the people, and then went into the holy place, so Jesus, standing on the Mount of Olives, after lifting up his hands and blessing his disciples, ascended into the holy place of the heavens (comp. Luk 24:50, Luk 24:51).
2. The blessing from the holy place.
(1) Coming forth from the holy place, Aaron again blessed the people. The words of the benediction are given in Num 6:23-27. Between these and those of the apostolic benediction, which sets forth the genius of the gospel, there is remarkable correspondence (see 2Co 13:14).
(2) In response to this second benediction, “the glory of the Lord appeared unto all the people.” We are here reminded how Jesus, before ascending into heaven, encouraged his disciples “not to depart from Jerusalem, but wait for the promise of the Father,” and how, “when the day of Pentecost was fully come,” that promise was verified.
(3) “And there came a fire cut from before the Lord,” etc. (Num 6:24). This was the emblem of the Holy Spirit, whose baptism, like fire, searches into substances, while water can only wash the surfaces (Mat 3:11, Mat 3:12). So in the baptism on the day of Pentecost, tongues of flame sat on the disciples (Act 2:3).
(4) The consuming of the fat of the inwards on the altar by the sacred fire foreshowed how the body of our sins is destroyed in the sacrifice of Christ, who, “through the Eternal Spirit, offered himself without spot to God” (Heb 9:14). It also describes the manner in which the wicked will be treated who persist in their rebellion against God (Psa 37:20). Those whose sins are not consumed in the fires of love will themselves be consumed in the fires of wrath.J.A.M.
HOMILIES BY W. CLARKSON
Lev 9:1-6
Appearing together before God.
It is true that we are always “in the presence of the Lord.” “He is not far from any one of us.” “He compasses our path and our lying down: he besets us behind and before.” There is no man who at any moment may not use the prophet’s words, “The Lord, before whom I stand.” But it is also true that God would have us place ourselves consciously and in company before him; that we should gather together at his house and worship in “his holy temple.” We gain thoughts on this subject from our text, viz.
I. GOD‘S CALL TO HIS OWN PRESENCE. (Lev 9:5, Lev 9:6.) It was at the Lord’s own command that “all the congregation drew near and stood before” him. The entire scene was due to explicit Divine direction. It is God himself who calls us to his presence. We may venture to ask why he does so, and to answer by suggesting:
1. That it is a part of his Divine satisfaction in us to receive our united homage and thanksgiving; and
2. That he knows that public worship is best suited to impress our minds and strengthen our souls in heavenly wisdom. But we are certain that it is his will, for whatever reasons. “Not forsaking the assembling of ourselves together,” etc. (Heb 10:25; see Act 2:42). The presentation of ourselves before God should be measured thus:
(1) multiplied by
(a) our sense of God’s pleasure with our worship;
(b) our need of spiritual refreshment and elevation;
(c) usefulness to others by way of encouragement in piety.
(2) Limited by home duties and the other claims of our outer life.
II. THE HUMAN INSTRUMENT IN THIS SACRED SUMMONS. (Lev 9:1, Lev 9:3.) Here we have a double human instrumentality: Moses called Aaron, etc. (Lev 9:1), and Aaron was instructed to take on himself the duty of summoning the children of Israel to bring their sacrifices before the Lord (Lev 9:3). God continually speaks to us through man. Some men are his spokesmen in an especial sense and in a large degree; all of us are to be listeners to those who speak in his name. Those who speak for him are to be faithful and earnest in summoning his people to “stand before the Lord.” Does the prophet ask, “What shall I cry?” Surely, one answer of the heavenly voice is, “O come, let us worship and bow down: let us kneel before the Lord our Maker” (Isa 40:6; Psa 95:6; see Psa 100:2, Psa 100:3, Psa 100:4).
III. THE SPIRIT IN WHICH WE SHOULD RESPOND. We should come before the Lord:
1. In a spirit of humility. Aaron himself was to take a sin offering (Lev 9:2), and this after all the sacrifices described in the preceding chapter. The people also were to present a sin offering (Lev 9:3). Though we may be in a state of reconciliation with God, we have need of the spirit of penitence at all times, and, when we draw near to the throne of grace, should ask that the mercy of God in Jesus Christ may cover our offenses and shortcomings.
2. In a spirit of consecration. Aaron was to take a ram for a burnt offering (Lev 9:2); the people a calf and a lamb for the same kind of sacrifice (Lev 9:3). They wereas we areto be ready to consecrate themselves unto the Lord, to offer themselves in spiritual sacrifice on his altar. We are to go up to God’s house ready to renew our vows unto him.
3. In a spirit of gratitude and joy. The children of Israel were not to omit the meat offering or the peace offering (Lev 9:4). We are to take with us before God a heart full of thanksgiving for his bounty; also of social, sacred joy. We are to rejoice together before him.
4. In a spirit of devout expectation. The Hebrew worshippers were to look for the manifestation of Jehovah: “Today the Lord will appear unto you” (Lev 9:4). We, too, are to expect that God will be with us; that he will draw nigh unto us when we draw nigh unto him (Jas 4:8); that Christ our Lord will “manifest himself unto us,” will “come unto us, and make his abode with us” (Joh 14:21-23).C.
Lev 9:7
Sacrifice for sin.
We may look first at our subject simply as an incident in human history, apart from the consideration of its place in the respired record. Then we have
I. A REPRESENTATIVE SCENE IN THE HISTORY OF MAN. The most eminent civilian in the nation says to the most eminent ecclesiastic, “Go unto the altar, and offer thy sin offering, and make an atonement for thyself, and for thy people.” Under every sky, in every age, we have the sad, solemn facts of which these words are the expression.
1. Man conscious of sin, saying, “I ought” and “I ought not,” knowing in his heart that he has done that which should have been left undone, and has omitted to do that which he should have done; with the language of conscious guilt upon his lips.
2. Man seeking reconciliation with an offended God, feeling and owning that, in addition to other duties, and even above all other considerations, he must seek and find a way by which God, by which the Supreme Power, may be conciliated.
3. Man seeking restoration by sacrifice; practically acknowledging that death is due to sin, dramatically appealing to the offended Power to accept the life of the slain animal instead of his own; “making atonement” for sin. The priest at the altar is a picture which all nations have presenteda picture of humanity conscious of its guilt seeking mercy and restoration, hoping to attain it by a substitutionary sacrifice. The want deep and wide; how shall it be met? It was met, in the first instance, by the ritual under the Law, by
II. GOD‘S TEMPORARY PROVISION. “The Lord commanded” Moses to say to Aaron, “Go unto the altar,” etc. This act of religious service was done by Divine direction. Elsewhere men were blindly groping after him, and endeavouring to find a way of approach and reconciliation. Here, in the wilderness of Sinai, was a people, the nucleus of a nation, which “knew what it worshipped” (Joh 4:22), which was taught of God himself. The Hebrew nation had been divinely instructed, and by its sacrifices declared:
1. That God had included all under sin, both priest and people, “for thyself and for the people.”
2. That sin was deserving of death.
3. That a sin offering would be accepted by the merciful and righteous One.
4. That only a separated and holy man might approach the altar in sacrifice.
5. That the sin offering, having been presented and accepted, by the Holy One, all who would might, in sacred symbolism (the burnt offering), consecrate themselves to the service of a gracious God. But we must look further to
III. THE DIVINE INTENTION WHICH LAY BEHIND. “This commandment of the Lord” was not final. It was adequate for the purpose. It was good for a time, for a dispensation; but it did not meet the wants of the race. Nor did it realize “the eternal purpose which he purposed” (Eph 3:11), nor exhaust the possibilities of the Divine wisdom and grace. “It is not possible that the blood of bulls and of goats should take away sins” (Heb 10:4). God would manifest his power and love in a far mightier way than this.
1. The altar should give place to the cross.
2. The victim from the herd and flock to the Lamb of God himself.
3. The fallible, changing priesthood to the holy, ever-living Savior.
4. The many offerings continually repeated to the “one Sacrifice for sins for ever” (Heb 10:12).
1. With the pagan and the Jew, we share the common human consciousness of sin and need.
2. With the Jew, in distinction from the pagan, we have a divinely sanctioned method of approach and reconciliation.
3. With immeasurable advantage over Jew and pagan, we all have access at all times through the one Mediator, and can plead at every hour the one all-sufficient Sacrifice for sin. flow great and high the privilege! How serious and solemn the responsibility!C.
Lev 9:8-21
The priest at the altar.
Aaron now enters on the great and high work to which he is appointedthat of God’s chosen high priest. He “went unto the altar.” As we follow him in that first official act (Lev 9:8) and see him, with the help of his sons (Lev 9:9), slaying the calf or the goat (Lev 9:8, Lev 9:15), putting the blood on the horns, or pouring it at the bottom of the altar (Lev 9:9), we are reminded of fundamental truth which does not belong to one dispensation or one race, but to man everywhere and arrays.
I. THE SAD ASSUMPTIONUNIVERSAL GUILT. Some truths are rather assumed than enunciated in Scripture: this is one. Not that it is not stated (Rom 3:9, Rom 3:23; Gal 3:22, etc.). But it is more often taken for granted. Thus in this scene. Aaron and his sons present sin offerings for themselves. It is assumed that there are not only “sinners of the Gentiles” needing mercy, but that the “holy nation” itself, the priestly family itself, nay, the high priest himself, is numbered among the sinful. This accords with our experience.
1. A large proportion of men are notoriously, presumptuously guilty; their lives proclaim aloud that they are transgressors against God.
2. Of the rest, a very large proportion are confessedly guilty; they allow freely that they have sinned by omission and commission.
3. The rest are evidently mistaken concerning themselves. If not apparent to human eye, it is obvious to the Divine that their lives are faulty and their souls stained. There is not one exception in the whole camp, in the entire congregation, in the nation, in the race. All have sinned, and need atonement.
II. THE FIRST DEEP NEED OF THE SOULDIVINE MERCY. The first sacrifice presented by Aaron for himself was “the calf of the sin offering” (Lev 9:8); the first for the people was “the goat which was the sin offering” (Lev 9:15). Man can do nothing in God’s service till he is pardoned and accepted. “Forgiveness of sins” is the first great need of the soul, as it is the first great gift of the gospel (Luk 24:47; Act 2:38; Act 26:18, etc.). “There is forgiveness with God, that he may be feared” (Psa 130:4). There would be no “fear,” no reverence, no worship, no service of the Holy One, if forgiveness of sin were not attainable at once. That is the starting-point and. condition of human devotion.
III. THE ATTENDANT SPIRITUAL STEPSELF–SURRENDER. When Aaron had presented the sin offering for himself, he had not concluded his oblation; “he slew the burnt offering” also (Lev 9:12). So with “the people’s offering” (Lev 9:15, Lev 9:16). The significance of this second sacrifice was that the worshipper consecrated himself on the altar (to the service) of Jehovah. A perfect picture of sacred and abiding truth. We cannot go in humility and penitence, seeking mercy through Christ Jesus, without offering ourselves to him who has bought us with the price or’ his own blood. The soul longing for reconciliation with God offers itself freely in holy service unto him, lays itself on his altar, a “whole burnt offering unto the Lord.” A living faith in Christ implies the eager taking of everything from him, and the cheerful giving of everything to him.
IV. THE CERTAIN ISSUEA BLESSED SPIRITUAL ESTATE. A “meat offering” and “peace offerings” (Lev 9:17, Lev 9:18) came after the other two. Sin forgiven, self-surrendered,then comes a sense of reconciliation, grateful acknowledgment of God’s kindness, a holy joy in him (Rom 5:1, Rom 5:11). The assurance in the heart of Divine forgiveness, and the consequent surpassing peace and elevated joy, may not immediately fellow. In the Divine life, the peace offering does not always come directly after the burnt offering. But it will come; it does come; and then, “oh, the blessedness of the man whose transgression is forgiven!” etc. (literal translation, Psa 32:1). “Seek, and ye shall find” (Mat 7:7).C.
Lev 9:22
Holy invocation.
This was an imposing act of piety, one which our imagination easily presents to our minds, and which affects us as profoundly interesting. The high priest, after solemnly and with holy awe offering the sacrifices of himself and the people, comes forth from the Divine presence, and with hands lifted up to heaven, utters, amid intense silence, the sacred words, “The Lord bless thee and keep thee,” etc. (Num 6:23-26). It was a scene fitted to subdue and sanctify the heart. It was also a beautiful act of piety. There is an admirable conformity to what is fitting and. excellent in the nature of things, that the man who had gone with the people’s burden of sin into the presence of God, and who had there sought and found for the people the Divine mercy, should, as he came from the holy place, bring to the people the blessing of the Most High. It was also an instinctive act of piety. It teaches us
I. THAT HE WHO WOULD BLESS HIS RACE MUST FIRST BE RIGHT WITH GOD. Aaron could not have ventured on the holy invocation, if he himself had not been in the conscious enjoyment of the Divine favour. We must not expect to render any substantial religious service to our generation, if we have not ourselves returned unto our Father, and been reconciled unto him through Christ. Without all contradiction, the less is blessed of the better, and “he that is least in the kingdom of heaven is greater than” any one who stands without.
II. THAT THE NEARER A MAN IS TO GOD THE MORE EFFECTUAL IS HIS HOLY INVOCATION. It was directly after offering sacrifice, and in close connection with that act, immediately after standing at the altar of Jehovah, that Aaron “lifted up his hand and blessed the people.” It is not the official in the kingdom of Christall we are brethrenbut it is the man who “walks with God,” who “stands before God” continually, who “abides in Christ,” who is “beloved of the Lord,”it is he whose word of holy, earnest invocation will most avail to bless.
III. THAT THERE ARE MANY UNKNOWN BENEFACTORS OF OUR RACE WHO BRING DOWN THE BLESSING OF GOD UPON US. “More things are wrought by prayer than this world dreams of”by interceding prayer, by the earnest, believing invocation of the holy. Who shall say what essential service some have rendered who have quietly and secretly brought down the blessing from on high? Perhaps the uplifting of holy hands in the silent chamber may have done more to end the great campaign which is lasting through the centuries, than some notable and noisy lives men talk much of.
IV. THAT THOSE WHO HAVE INTERCEDING KINDRED SHOULD REALIZE THEIR SPECIAL RESPONSIBILITY. They are the subjects not only of direct human influence, but of those Divine influences which are thus drawn down from above.
V. THAT CHRIST ALONE CAN CONFER THE PEACE WE NEED. “The Lord give thee peace,” uttered the Hebrew priest (Num 6:26). “Peace I leave with you, my peace I give unto you,” said the Lord from heaven (Joh 14:27). Aaron’s was a human invocation; Christ’s was a Divine bestowal. Aaron might hopefully invoke; Christ positively confers. “In him is life,” and all that makes life precious in the sight of God; it is in his right hand to bestow fullness of life on us. Let us be attracted to him, be attached to his service, abide in him, walk with him, and he will “lay his hand upon us,” and bless us with all those heavenly blessings which reside in him and are in his power to impart.C.
Lev 9:23, Lev 9:24
The manifested presence.
The fulfillment of the Divine promise (Lev 9:6) by the manifested presence of Jehovah suggests
I. ITS CONSISTENCY WITH OTHER DIVINE MANIFESTATIONS. God so revealed his presence when he did visibly appear to man, that there should be no delusion in the matter. None could, none did, mistake the “glory of the Lord” for the Lord himself (Exo 3:2; Exo 24:16, Exo 24:17; Exo 33:9; 2Ch 7:1; 1Ki 18:38; Isa 6:1).
II. ITS THREEFOLD SIGNIFICANCE. It plainly intimated:
1. God’s presence in the midst of the camp.
2. His acceptance of their sacrifice and his pleasure in his people.
3. His approval of the Aaronic appointment, and of the way in which his service had been conducted.
This emphatically, for the time chosen was the first day on which the high priest had served at his altar.
III. ITS IMMEDIATE EFFECT ON THE MIND OF THE MULTITUDE. When “all the people saw,” they were incited to
(1) rapturous delight: “they shouted;” and
(2) reverential prostration: they “fell on their faces.”
At such a vision reverence and joy mingled within them, and stirred their souls to intense spiritual emotion. A visible appearance, acting strongly on the soul through the senses, produces an immediate and powerful present effect. How deep it will descend, and how long it will last, depends on the sincerity, spirituality, fullness of the meditation, prayer, resolution, which follows the awe-inspiring spectacle. Far more depends on the wisdom with which the next hour (day) is spent, than on the excitements of the moment.
IV. ITS CHRISTIAN COUNTERPART. There is in the Christian dispensation:
1. The temporary miraculous element. Here we have, as the counterpart, the “cloven tongues like as of fire” (Act 2:3).
2. That which is more important is the permanent supernatural element. Here we have the Divine illumination, the baptism of the Holy Ghost. Not the “glory of the Lord” visible to the eye, but the grace of God apprehended by the understanding mind; not the outward appearance, but the inward influence and indwelling; not the symbol of the Divine presence outside the tabernacle, but the very Spirit of the living God within the temple of the human body (1Co 3:16; 1Co 6:19). When we go up to the house of the Lord to “behold the beauty of the Lord,” to “see his glory in the sanctuary” (Psa 27:1-14 and Psa 63:1-11), we go up to behold no visible grandeurs, but to do that which is better far for all spiritual well-being:
(1) to realize his nearness to us;
(2) to learn and welcome his truth;
(3) to pour out our hearts before him in adoration, praise, and prayer;
(4) to open our souls to receive his indwelling, sanctifying Spirit.C.
HOMILIES BY R.A. REDFORD
Lev 9:1-24
Subject: God’s glory manifested in the blessedness of his people.
The priests enter upon their office, offer sacrifices for themselves and the people, and receive tokens of Jehovah’s presence and blessing. “And Aaron lifted up his hand towards the people,” etc. (Lev 9:22-24). The main facts described are:
1. The joint blessing of the mediator of the Law and the high priest on the people, the solemn conclusion of the consecration and inauguration.
2. The glory of the Lord appearing unto all the people.
3. The fire from before the Lord consuming the burnt offering and the fat.
4. The whole people beholding the sign, accepting it as from God, and. rejoicing in it with adoring homage.
I. MAN BLESSED IN GOD.
1. Religion as revealed and set forth in the mediation of law and sacrifice, the only true element of fellowship between the creature and Creator. Natural religion a spurious substitute and insufficient. Moses and Aaron both typical of him in whom God invites us to receive the fullness of grace.
2. The blessings pronounced and published. In the promises of Scripture, in the history of redemption, in the individual experience of believers. Godliness hath the promise of both worlds in the best sense. Old and new covenants really one.
II. DIVINE GLORY MANIFESTED in response to man’s faithfulness.
1. Look for it, especially in connection with the sanctuary. After crest confession and universal seeking of God’s favour. An outpoured grace in revived religion, in manifest success in spiritual service, in the fellowship of priests and people with one another, in the providential signs of Divine interposition for the Church’s extension.
2. Unto all the people. The blessing of religion is for the multitude, for the nation, for the world. Yet those who would see the glory must come around the center of its manifestation in the holy place. We can see the glory of the Lord in creation, in providence, in the written Word, only as we are taught by the Spirit and recognize the true order of the Divine kingdom, which places the throne of righteousness, the mercy-seat, in the midst, and makes the glory to radiate from that,
III. RELIGIOUS JOY AND PRAISE stirred up by signs of grace.
1. Heartfelt and outspoken.
2. Uniting all in common exaltation.
3. Deeply humble and adoring.
4. Not dependent on external miracle,
but finding occasion in every proof of fire from heaven, in the Church and in the world.R.
Fuente: The Complete Pulpit Commentary
SECOND SECTION
Entrance of Aaron and his Sons on their Office
Lev 9:1-24
1And it came to pass on the eighth day, that Moses called Aaron and his sons, and the elders1 of Israel; 2and he said unto Aaron, Take thee a young [bull2] calf for a sin offering, and a ram for a burnt offering, without blemish, and offer them before the Lord. 3And unto the children1 of Israel thou shalt speak, saying, Take ye a kid [buck3] of the goats for a sin offering; and a calf and a lamb [sheep4] both of the first year, without blemish, for a burnt offering: 4also a bullock and a ram for peace offerings, to sacrifice before the Lord; and a meat offering [an oblation5] mingled with oil: for to-day the Lord will appear unto you.
5And they brought that which Moses commanded before6 the tabernacle of the congregation: and all the congregation drew near and stood before the Lord. 6And Moses said, This is the thing which the Lord commanded that ye should do: 7and the glory of the Lord shall appear unto you. 7And Moses said unto Aaron, Go unto the altar, and offer thy sin offering, and thy burnt offering, and make an atonement for thyself, and for the people:8 and offer the offering of the people, and make an atonement for them: as the Lord commanded.
8Aaron therefore went unto the altar, and slew the calf of the sin offering, which was for himself. 9And the sons of Aaron brought the blood unto him: and he dipped his finger in the blood, and put it upon the horns of the altar, and poured out the blood at the bottom of the altar: 10but the fat, and the kidneys, and the caul above the liver of the sin offering, he burnt upon the altar: as the Lord commanded Moses. 11And the flesh and the hide he burnt with fire without the camp. 12And he slew the burnt offering; and Aarons sons presented unto him the blood, which he sprinkled round about upon the altar. 13And they presented the burnt offering unto him, with [according to9] the pieces thereof and the head: and he burnt them upon10 the altar. 14And he did wash the inwards and the legs, and burnt them upon the burnt offering on the altar.
15And he brought the peoples offering, and took the goat, which was the sin offering for the people, and slew it, and offered it for sin [a sin offering11], as the first. 16And he brought the burnt offering, and offered it according to the manner [ordinance12]. 17And he brought the meat offering [oblation5], and took an handful thereof, and burnt it upon the altar, beside the burnt sacrifice of the morning. 18He slew also the bullock and the ram for a sacrifice of peace offerings, which was for the people: and Aarons sons presented unto him the blood, which he sprinkled upon the altar round about, 19and the fat of the bullock and of the ram, the rump [fat tail13], and that which covereth the inwards, and the kidneys, and the caul 20 above the liver: and they14 put the fat upon the breasts, and he burnt the fat upon the altar: 21and the breasts and the right shoulder Aaron waved for a wave offering before the Lord; as Moses15 commanded.
22And Aaron lifted up his hand [hands16] toward the people, and blessed them, and came down from offering of the sin offering, and the burnt offering, and peace offerings. 23And Moses and Aaron went into the tabernacle of the [om. the] congregation, and came out and blessed the people: and the glory of the Lord appeared unto all the people.
24And there came a fire out from before the Lord, and consumed upon the altar the burnt offering and the fat: which when all the people saw,17 they shouted, and fell on their faces.
TEXTUAL AND GRAMMATICAL
Lev 9:1. For the Sam. and LXX. read , but change the reading in the opposite way in Lev 9:3. Rosenmller considers these elders as the same with the and the of Leviticus 8.
Lev 9:2. , lit. calf son of a bull=a bull calf, or yearling bull.
Lev 9:3. . See note 21 on Lev 4:23.
Lev 9:3. See note 5 on Lev 2:7.
Lev 9:4. Oblation. See note 2 on Lev 2:1. The Vulg. adds in singulo sacrificiorum, for each of the sacrifices.
Lev 9:5. The A. V. more exactly expresses the Sam. (comp. Lev 9:2; Lev 9:4) than the Heb. .
Lev 9:6. Horsley would here change the punctuation and read–which the Lord commanded: Do it, and the glory, etc.; but this would require also the insertion of a pronoun.
Lev 9:7. For the people the LXX. reads .
Lev 9:13. =according to its pieces (into which the burnt offering was divided, Lev 1:6). So the Ancient Versions generally. So Knobel and Keil.
Lev 9:13. The preposition is wanting in the Sam.
Lev 9:15. The word of course bears either sense; but the context here clearly requires that of sin-offering.
Lev 9:16. . The margin is clearly better than the text of the A. V. The ordinance has been given in Leviticus 1
Lev 9:19. Fat tail. See note 7 on Lev 3:9.
Lev 9:20. The Sam. has the sing., he put.
Lev 9:21. The Sam., LXX., Targ. Onk. and 30 MSS. =as the Lord commanded Moses.
Lev 9:22. The kri has in the plural, according with the vowel points; so 20 MSS. and all the ancient versions except the Sam. The plural is probably correct.
Lev 9:24. The Heb. verb is singular; but the Sam. has the plural.
EXEGETICAL AND CRITICAL
It is noticed by Nicholas de Lyra, that this chapter has three essential parts: (1) the commands (Lev 9:1-7); (2) the execution of them (Lev 9:8-22); (3) the Divine approbation of what was done (Lev 9:23-24). The second part may be subdivided into Aarons offerings for himself, Lev 9:8-14; and his offerings for the people, Lev 9:15-21. Here begins a new Proper Lesson of the law for reading in the Synagogue extending through Leviticus 11; the parallel Proper Lesson from the Prophets being 2Sa 6:1 to 2Sa 7:17, which gives the account of Davids bringing up the ark to Mt. Zion and his purpose to build a temple for it there.
Lev 9:1. On the eighth day,viz., from the beginning of Aarons consecration. That had occupied seven days, and his entrance upon his office now immediately followed on the next day, there being no cause for delay, and every reason why the priesthoood should be in the active exercise of its duties at once. His priesthood was still somewhat inchoate, for he had yet discharged none of its functions, and had not entered into the sanctuary. This affects the character of the sacrifices prescribed. On the first day of the first month the tabernacle had been set up (Exo 40:17), and the Passover was kept on the fourteenth day (Num 9:2; Num 9:5); the seven days consecration came between, and there remained therefore but a few days before the preparation for the Passover. We have no data for determining the day of the week. The elders of Israel are now summoned because they have to act officially in presenting the offerings for the people; but doubtless the mass of the people were also, as far as might be, witnesses of the entrance of Aaron upon his office (Lev 9:5, comp. Lev 9:24).
Lev 9:2. Take thee.Aaron is to furnish his own victims at his own proper cost. The victim for the sin offering was to be a bull calf, or quite young bullock, an inferior offering to that prescribed for the high-priest in Lev 4:3. For this various reasons have been assigned: as that this was not for any particular sin, but for general sinfulness (Poole and others); that it had reference to Aaron and the peoples sin in the golden calf (Exodus 32), and was designed to remind him and them of it (Maimonides, Patrick, Nich. de Lyra, and others); that the greater sin offering was unnecessary, as Aaron and his sons had spent the whole previous week in services of atonement and of holiness; but the more important reason is that given by Kalisch, Not even on the eighth day had Aarons dignity reached its full independence and glory; it still remained, to a certain degree, under the control of Moses, who gave commands to his brother, as he had received them from God. Therefore Aaron was not permitted to pass beyond the court; he was not yet qualified to appear in the immediate presence of God. In a word, the inchoateness of his priesthood was marked in the victim and its ritual. A ram for a burnt offering.Any male sacrificial animal was allowed for a burnt offering, but here the most impressive kind is not chosen for the reason just given. No peace offering is prescribed for the priests, because their share in the offerings of the people was quite enough for so small a company, and sufficed for the common feast of communion with God. The order of the offerings, the sin offering first, the peace offering last, has been noticed in the previous chapter.
Lev 9:3. Thou shalt speak.Moses now passes over to Aaron the duty of directing the people in their sacrifices as their appointed and consecrated high-priest. The offerings for the people are: first, the sin offering, which is not that prescribed for the sin of the whole people (Lev 4:14), but for the sin of a prince (Lev 4:23), the reason for which generally given is that this was not for a particular sin, but only for general sinfulness; but it seems fit that this sin offering should have been reduced in proportion to Aarons, and for the same reason. Second, the burnt offering, which was to consist of two victims, and yet was much less than on occasions of special solemnity (Num 28:11; Num 28:27, etc.). Third, the peace offering, which was just enough for the purpose of the symbolical sacrificial feast, but yet too small for any considerable festivity in view of the solemn manifestation to follow (Lev 9:4; Lev 9:6; Lev 9:24).
Lev 9:6. Moses, as before, explains what is to be done that thus the people may be intelligent witnesses. He announces beforehand the appearance of the glory of the LORD (see Lev 9:23), showing that he did all this by appointment, and when it appeared it thus established his authority; and also that the people, by these sacrifices, might be prepared for this manifestation. The crown of this typical worship was to consist in this: To-day the LORD will appear to you; and again, this is the thing which the LORD hath commanded that ye should do, and the glory of the Lord shall appear to you. Lange.
Lev 9:7. Go unto the altar.Aaron is now to enter upon his office, and for the first time ascend the slope of the altar. Make an atonement for thyself and for the people.This is distinct from the atonement for the people in the sacrifice of their sin offering, mentioned in the next clause, and finds its explanation in that guilt brought upon the people by the sin of the high-priest (Lev 4:3). So Keil rightly. For this Aaron was to atone in making his own atonement, and then afterwards to offer for their own sins. Lange says, The subsequent command in regard to these offerings has this import: with his especial sacrifice Aaron should atone for himself and for the people as a whole (), but with the sacrifice of the congregation, he should atone for each single member of the congregation.
Lev 9:8-11. Aaron first offers his own sin offering, his sons assisting him in those duties which were afterwards assigned to the Levites. The ritual is the same as that provided in Leviticus 4, except that the blood is not brought into the Sanctuary (into which Aaron had not yet entered, comp. Lev 9:23), for the reasons given under Lev 9:2; but the flesh and hide is nevertheless burnt without the camp as required in Lev 4:11-12, the victim is slain by Aaron,either by himself, or by his assistants,(Lev 9:8) as in the other high-priestly sin offerings (Lev 4:1-2; Lev 4:4) and the blood is put with his finger upon the horns of the altar as in case of the other regular sin offerings (Lev 4:25; Lev 4:30; Lev 4:34).
Lev 9:12-14. The burnt offering for Aaron and his sons was offered in the regular way according to the ordinance of Leviticus 1. After being divided the pieces were presented to Aaron, one by one, by his sons to be laid upon the altar. No mention is made of an oblation with this sacrifice, either because it is supposed as of course, or else because it actually was not brought, the law of Num 15:4 not having yet been given.
Lev 9:15-21. The sacrifices for the people follow in the same order. In regard to all the previous offerings it is expressly said that Aaron burnt them; the same thing is also said (Lev 9:20) of the parts of the peace offering that were destined for the altar, and it is clearly implied in regard to the others by the expression as the first (Lev 9:15) in regard to the sin offering; and in regard to the burnt offering, both by the statement of Lev 9:16, and by the mention of the burning of the accompanying oblation in Lev 9:17. These were all therefore burned at first by fire kindled by ordinary means. It would, however, thus have taken many hours to consume them in the ordinary way, and the miracle of Lev 9:24 refers to their being immediately consumed by the fire from before the Lord. The LXX., however, in Lev 9:13; Lev 9:17, instead of burnt renders laid, and this seems to have been in the mind of Lange when he says Aaron has laid all the pieces rightly upon the altar of burnt offering, and blessed the people from the elevated position of the steps (stiege) of the altar. The sacrifice is ready, this is the part of the priestly body; but the fire must come from the Lord. In regard to the burning instead of eating the flesh of the sin offering, see Lev 10:16-20.
Lev 9:17. The burnt sacrifice of the morning.Was this the regular morning sacrifice of the lamb offered by Aaron after the sacrifices for himself and before those for the people, but not otherwise mentioned because it was of course? Or is it identical with the lamb of the burnt offering for the people, so that the morning sacrifice to be offered ever after is here inaugurated, as is argued by Murphy? The former view seems the more probable both because the offering of the morning sacrifice had already been begun by Moses (Exo 40:29) upon the first erection of the tabernacle and before Aarons consecration; and because the lamb of this offering is evidently spoken of (Lev 9:3) as a part of the special burnt offering for the people on this occasion.
Lev 9:22. Lifted up his hands.In pronouncing a blessing upon an individual it was customary to lay the hands upon his head (Gen 48:14, etc.); but this being impossible in the case of a multitude, the custom was to lift the hands, as was also often done in other prayers, and this custom has been most scrupulously preserved in the Jewish usages to the present day. Hands rather than hand is the more probable reading, and is also accordant, with the Jewish tradition. No command had been given for this act, but it was a natural sequence of the entrance of Aaron upon his office, a part of which was to bless the people in the name of the Lord. The blessing was pronounced while Aaron stood upon the elevated slope (not steps, Exo 20:26) of the altar. In the following words, came down from offering, we have a further evidence that the victims had been actually laid upon the fire.
Lev 9:23. Went into the tabernacle.Moses enters, not as priest, but to complete the initiation of Aaron into his duties; for the latter had not yet entered the sanctuary. Much of the priestly duty, the burning of incense, the trimming of the sacred lamps, the ordering of the shew-bread, etc., was hereafter to be within the tabernacle, and it was necessary that Aaron should be exactly instructed in all these matters. According to the Targum of Jonathan, they went in to pray for the promised manifestation of the glory of the Lord; and it is not unlikely that the two brothers, the one the leader and lawgiver of Israel, now entering the sanctuary for the last time, and the other the appointed high-priest now entering for the first time, should then have united in solemn prayer for Gods blessing upon the people. On their return, Moses laying down his temporary priestly functions, and Aaron taking up his permanent office, jointly blessed the people. (Comp. 2Ch 6:3). In Num 6:24-26 is prescribed the exact form of priestly benediction used ever afterwards; but there is no evidence that this form was now employed. One tradition makes the form like that of Psa 90:17; the Targums of Jonathan and Jerusalem give the following: The Word of the Lord receive your offering with good pleasure, and may He overlook and pardon your sins.
And the glory of the Lord appeared.This is sometimes considered as included in the fire of the following verse, but more generally and more probably is looked upon as some glorious manifestation in the cloud which covered the tabernacle (comp. Exo 40:34-35), out of which came forth the fire. So Lange.
Lev 9:24. There came a fire.Similarly was the Divine approbation of sacrifices several times expressed in after ages, in the fire from the rock consuming Gideons sacrifice; in the fire which fell upon the sacrifice of Elijah (1Ki 18:38); in the answer to Davids prayer at the threshing floor of Ornan by fire from heaven upon his altar (1Ch 21:26); and in the like fire consuming the sacrifices at Solomons dedication of the temple (2Ch 7:1). According to Jewish tradition the fire thus kindled was kept ever burning (whether by natural or supernatural means, the Rabbis differ) until the temple was built; then again kindled in the same way, it continued to burn until the reign of Manasseh. But it is to be remembered that the fire was not now first kindled upon the altar, but had already been burning there more than a week. However fully therefore it expressed the Divine approbation, and however reasonably the Israelites might wish to perpetuate such a fire, there is yet, as Keil justly remarks, no analogy between this and the legends of the heathen about altar fires kindled by the gods themselves. See the references in Knobel: Serv. ad n. 12, 200; Solin. 5, 23; Pausan. 5, 27, 3; Sueton. Lib. 14; Amm. Marc. 23, 6, 34. It is possible that this coming forth of the fire may have had a further object. In the Pantheistic philosophies of the East, fire was regarded as the universal principle of the Cosmos, and as inherent in all things. It is not likely that the Israelites, at this stage of their history, were brought into contact with this philosophy; but by this act they were taught that fire itself was sent from the Lord, and were thus guarded beforehand against these Panthetheistic notions, which at a later period they must encounter.
Consumed upon the altar the burnt offering and the fat.Patrick argues that this must have been at the time of the evening sacrifice, at which time also he shows that all the other instances of fire from heaven upon the sacrifice probably occurred, and that the burnt offering consumed was the lamb of the evening sacrifice. But the phraseology, the burnt offering and the fat, seems unmistakably to point to the burnt offering for the people and the fat of the peace offering already burning upon the altar. With the evening sacrifice there was no offering of fat apart from the lamb itself.
They shouted in wonder, thanksgiving and praise, and fell on their faces to worship with joyful awe as in 2Ch 7:3.
The views of Lange upon this verse are expressed in the following extract: And now comes Fire from the Lord, that is, still out of the tabernacle of the Covenant, and blazes upon the altar and consumes the offering. So speaks the primitive energetic faith, in which the medium of the Divine operation merges itself in the operation of God. It is the essential thing in the hierarchical, literal faith that every medium should be supposed to be away. Hence is the stone of the first tables of the law and the immediate writing of God; and we come on the path of priestly tradition down to the Easter fire in the Church of the Holy Sepulchre at Jerusalem. On the other hand, the medium is everything to the critical, negative, literal faith: for it, the matter is legend. But the primitive, religiously-inclined people, saw in the shining figures of Moses and Aaron, who came back out of the Sanctuary, and in the flaming up of the sacrificial fire, the glory of the Lord whose appearance from the Holy of Holies Moses and Aaron had besought. It was the first lifting up of the highly significant fire flame in their worship, whose typical prefiguration should be fulfilled in the atoning fiery operation over the cross of Christ, andnot frightenedbut joyously, all the people fell on their faces.
DOCTRINAL AND ETHICAL
I. In Aarons sin offering for himself and his sons, immediately after his consecration, and as his first priestly act, is shown most strikingly the imperfection of the Levitical priesthood. This offering was probably regarded not so much a sacrifice for his own actual sins, as a typical acknowledgment of his sinful nature and of his future duty to offer for his own sins and those of the people (Clark). The law maketh men high-priests which have infirmity; but the word of the oath, which was since the law, maketh the Son, who is consecrated forever-more. Heb 7:28.
II. If this was true of the high-priest, fortiori, it was true of all other provisions of the Levitical law. If, according to this, even after the manifold expiation and consecration which Aaron had received through Moses during the seven days, he had still to enter upon his service with a sin offering and a burnt offering, this fact clearly showed that the offerings of the law could not ensure perfection (Heb 10:1 sqq.). Keil.
III. The commentary upon this chapter bringing out its doctrinal significance, is to be found especially in the Ep. to the Heb. As other points are there brought out strikingly, so is this: And no man taketh this honor unto himself, but he that is called of God, as was Aaron. So also Christ glorified not Himself to be made an high-priest. Heb 5:4-5.
IV. In the appointment, in the consecration, and in the entrance of Aaron upon his official duties, his mediatorial functions are everywhere distinctly recognized. Thus is the necessity set forth of a Mediator between God and man, and as distinctly as was possible under a typical system is foreshadowed the office of Him who came to be mans true mediator with God.
V. In every possible way, by dress, by ablutions, by inscriptions on Aarons frontlet, by varied sacrifice, the necessity of holiness in mans approach to God is declared. Yet this could only be typically attained by sinful man. Very plainly therefore did Aaron and his office point forward to that Seed of the woman who should bruise the serpents head, and obtain the final victory in mans long struggle with the power of evil.
VI. In the order of the offerings of Aaron both for himself and the people is clearly expressed the order of the steps of approach to God; first, the forgiveness of sin, then the consecration completely to God, and after this communion with Him, and blessing from Him.
HOMILETICAL AND PRACTICAL
Moses, the great leader and law-giver of Israel, retires from his temporary priestly functions, and delivers them over to Aaron without a murmur, content to fulfil the Divine will. So John the Baptist found his joy fulfilled in that he must decrease while his Master increased (Joh 3:30). Moses did not seek to retain an office to which God had not called him, comp. Numbers 16; Act 19:13-15; Heb 5:4; Judges 11.
The glory of the Lord appeared, and was also manifested in Solomons temple; the second temple was without it, and yet it was promised (Hag 2:9) that the glory of the latter temple should be greater than of the former. This was fulfilled when He whose glory was as of the Only Begotten of the Father appeared in His temple. And again, after the consecration of the Great High-Priest on Calvary, and His entrance by His ascension into the true sanctuary, the glory of the Lord was manifested at Pentecost. Wordsworth.
As Aaron after the sacrifice blessed the people before entering the sanctuary; so Christ, after His sacrifice upon the cross, blessed His disciples (Luk 24:50) before passing into the heavens to continue there our Priest and Intercessor forevermore.
The glory appeared and the fire came forth after the consecration of the high-priest, and after his sacrifice, and after he had entered the sanctuary; even as the fire of Pentecost came after Christs consecration in His sacrifice of Himself, and after He had passed into the heavens. And as the fire in the tabernacle showed the Divine approbation of the Levitical system, so that of Pentecost expressed His good pleasure in the Christian.
Footnotes:
[1]Lev 9:1. For the Sam. and LXX. read , but change the reading in the opposite way in Lev 9:3. Rosenmller considers these elders as the same with the and the of Leviticus 8.
[2]Lev 9:2. , lit. calf son of a bull=a bull calf, or yearling bull.
[3]Lev 9:3. . See note 21 on Lev 4:23.
[4]Lev 9:3. See note 5 on Lev 2:7.
[5]Lev 9:4. Oblation. See note 2 on Lev 2:1. The Vulg. adds in singulo sacrificiorum, for each of the sacrifices.
[6]Lev 9:5. The A. V. more exactly expresses the Sam. (comp. Lev 9:2; Lev 9:4) than the Heb. .
[7]Lev 9:6. Horsley would here change the punctuation and read–which the Lord commanded: Do it, and the glory, etc.; but this would require also the insertion of a pronoun.
[8]Lev 9:7. For the people the LXX. reads .
[9]Lev 9:13. =according to its pieces (into which the burnt offering was divided, Lev 1:6). So the Ancient Versions generally. So Knobel and Keil.
[10]Lev 9:13. The preposition is wanting in the Sam.
[11]Lev 9:15. The word of course bears either sense; but the context here clearly requires that of sin-offering.
[12]Lev 9:16. . The margin is clearly better than the text of the A. V. The ordinance has been given in Leviticus 1
[13]Lev 9:19. Fat tail. See note 7 on Lev 3:9.
[14]Lev 9:20. The Sam. has the sing., he put.
[15]Lev 9:21. The Sam., LXX., Targ. Onk. and 30 MSS. =as the Lord commanded Moses.
[16]Lev 9:22. The kri has in the plural, according with the vowel points; so 20 MSS. and all the ancient versions except the Sam. The plural is probably correct.
[17]Lev 9:24. The Heb. verb is singular; but the Sam. has the plural.
Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange
CONTENTS
Aaron and his sons having in the preceding chapter been solemnly ordained and set apart to the ministry, are in this chapter introduced as entering upon their holy office. Moses, at GOD’S command, appoints an assembly both of the priests and elders, and enjoins them to bring their offerings before the LORD. This is done. Aaron first offers his sacrifice for himself, and then for the people. The glory of the LORD appears in the tabernacle. The divine approbation is manifested by consuming the burnt-offerings with fire. The holy joy of the people in consequence thereof. These are the principal things related in this chapter. Lev 9:1
It were devoutly to be prayed for, that they who minister in holy things, would observe in this place, and at the reading of this and the foregoing chapter, that no sooner was Aaron ordained, than he was engaged in the holy service. Regenerated Christians, and much more truly ordained ministers, have no time to be idle. See Jeremiah’s ordination, Jer 1:10Jer 1:10 . See his first sermon, Lev 2 . See Eze 43:27 . Above all, see the account of the LORD JESUS, Joh 9:4 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Consecration and Service
Lev 8:33
IT seems singular and almost frivolous that the priests were commanded not to go out of the door of the tabernacle of the congregation for seven days. This is our own practice. The accident has changed, but this is the philosophy of all calculated and well-set life. We think we have escaped all these mechanisms, whereas we have not escaped one of them. God is one, his method is one, his providence is one. Any variety which may please our little fancy is a very transient delight; at the root and core of things there is a marvellous, an eternal unity. Men are not permitted to go forth into the priesthood at a step. No priesthood is worth accepting that any fool may step into without notice, without preparation and without thought. The great priesthoods of life are all approached by a seven days’ consecration. Men may rush at work, they may “rush in where angels fear to tread”; but looked at comprehensively and weighed wisely, the great philosophy covers all time that he who would accept any priesthood of life by which is meant any of its highest offices, leaderships and utilities must approach through a strait gate and go by a narrow way and obey the eternal law of consecration. This is not open to dispute; no theme of controversy is started by this suggestion. The practice of life is described almost literally even in this ancient text. There is no Old Testament in the sense of obsoleteness or exhaustion; there is an Old Testament in the sense of root, origin, first points, germs, authorities. Without the Old Testament we could have had no New Testament, as without eternity time would have been impossible. Does the medical priest run into his priesthood without consecration? is he not hidden for many a day in the tabernacle of wisdom in the tent in which he meets all the authorities of his science? For a long time he may not prescribe; for a considerable period he has but to inquire and to give proof of capacity and industry. A whole week of time meaning by that some perfect period must elapse before he goes forth authoritatively to feel a pulse, or to prescribe a remedy. Why this repetition of Old Testament technicality, of obsolete and most frivolous pedantry? There is no such thing. The Old Testament has a grip of life in all its departments and issues which is proof enough that it never wrote itself. Does the musical priest rush into his work quite suddenly without notice or preparation, without consecration and endorsement? Allow that in some conspicuous instances which could never be encompassed by mortal law there may have been bushes burning in wildernesses without the enkindling of the fire by human hands; allow for genius, for almost divine fulness of inspiration; still there remains the great common law of education, progress and influence; and seven days’ consecration, silence, study, inquiry, qualification must precede a forthcoming priest and the assertion of his power. The same law applies to the preaching of the Gospel. The preacher must be long time hidden, during which no man may suspect that he is a preacher; his silence may be almost provoking; people may be driven to inquire what the purpose of his life is; he says nothing; he never reveals himself; he looks as if he might be about to speak, but speak he never does; he is full of books and thoughts, and prayer seems to be written upon his transfigured face. What is the meaning of this? He is in the Tent of Meeting; he is in conference with the Trinity; he is undergoing consecration, in no merely ceremonial sense: in the sense of acquiring deeper knowledge of God, fuller communion with the truth, and entering into closer fellowship with all the mysteries of human life. Even when he seems to be doing things that other men could easily do, it is the other men who are making the mistake. When the medical priest, hoary with long years, touches your pulse, remember that half a century is listening to the ticking of that life-pendulum; and remember that when any well-qualified critic pronounces an opinion in a moment upon any performance it may be half a century that speaks in the brief and urgent sentence. Our judgments are not to be founded upon the mere flash of the moment; behind what appears to be easy there may be a lifetime of study, prayer, and consecration. What is true of all these regions is equally true of every other region in life that is worth occupying true of every workman, however humble his sphere of industry, true of every head of a business that requires care and thoughtful management, true of every man who attempts wisely to direct public opinion; there must be preparation, consecration, waiting, silence, and then the outcoming of the prepared man to do the work which God means him to execute. Thus life is no little trick, no momentary posture, no empirical venture; but a deep philosophy, a grand tragedy, a tremendous struggle. O! that men were wise, that they understood these things! In all thy ways acknowledge God, and he will direct thy path. Do not run before being sent. Remember that time spent in the wilderness is not time wasted. Never forget that there is a religious silence as well as a religious utterance; and let God fix the time of consecration and the place of concealment, and let him begin, continue and terminate the conference. After that all will be easy not because of any frivolity in itself, but because of the divine store of strength treasured up in the prepared and consecrated heart
“So Aaron and his sons did all things which the Lord commanded by the hand of Moses” ( Lev 8:36 ).
Obedience is the best preparation for service. We cannot rule until we can obey. That was the motto of the great Napoleon. It is a philosophy expressed in the briefest terms. Aaron and his sons did not take a primary place; they did not rush upon their destiny; they waited, accepted the law, obeyed it to the letter, stood still like a commanded sun, and would not move until God bade them go forward. It is at this point that many of us lose much. We are impatient: we think we are prepared for action when we are not at all qualified to undertake it. The teacher knows better than the pupil; the master knows when we have been long enough in the wilderness or undergoing processes of spiritual education and religious chastisement. God is the time-keeper. To obey is to express in the form most suitable to modesty a spirit of genuine greatness. He who obeys, accepts discipline. To obey is to confess the power of others; to obey is to be willing to learn. How often is obedience masked! It has a look of complete surrender, though it is hooked and seamed through and through with subtle reluctance. In that case it is not obedience. None of the happy issues of obedience are secured by it; it is but a varied form of vanity, it is but a concealed expression of self-idolatry. The same rule holds good in Christian service. In the words of judgment we read, “Thou hast been faithful… I will make thee ruler.” The sense is even more clearly and graphically expressed by another word in the same judgment, “Well done, thou good and faithful servant: thou hast been faithful… I will make thee ruler.” We should have more influence if we were more inspired by the spirit of obedience. Our word would go further if our character justified the assertion of our claim. It has come to a sad state when men undervalue what may be called, or rather miscalled, the negative virtues. We praise open heroism, military adventure, and in doing so we may within certain bounds be perfectly right; but we should not forget patience, obedience, modesty, uncomplaining resignation, the eyes that are weary with long watching, and the lips that are sometimes tempted to move to profanation and yet are recovered suddenly and shaped in prayer. It is no mark of progress that we undervalue negative virtues, passive qualities, simple waiting until we are told to go forward. A meek and a quiet spirit is, in the sight of God, of great price.
The time came when Aaron was to go forward to his work. “And it came to pass on the eighth day, that Moses called Aaron and his sons, and the elders of Israel,” and gave them their orders; and Aaron went forth and took the “young calf for a sin offering, and a ram for a burnt offering.” There is something very pathetic about a man’s first action. We ought to look lovingly upon the young who try for the first time to realise the mystery of their vocation. It little becomes us to sneer. We ourselves, however old and skilled, had to begin. We should rather remember our own stumblings, and blunderings, and misadventures, and remembering these, should keep back the word of stinging criticism and bitter reproach, the utterance of which on the part of any man is an insult to the Spirit of Christ. Are any beginning the Christian race? We who are a mile or two on must pray that the new runners may run well; we remember where we slipped, where we well-nigh fell and should have fallen quite, but for friendly interposition and gentlest encouragement given by stronger men. He is not an able man who shows his ability in cynicism and in sneering. It is the curse of some families that they are always bitter. They mistake sneering for ability. It is the sting of a wasp, it is the fang of a serpent, it is the hoof of an ass, it is not ability. Ability sustains, comforts, encourages, builds up with gracious edification and speaks the word of encouragement when heart and flesh do fail. We owe everything to encouragement nothing to bitter cynicism. Encouragement was given in the case of the early priests.
“And Moses said, This is the thing which the Lord commanded that ye should do: and the glory of the Lord shall appear unto you.” Duty and glory not glory and duty must be the motto of life. Read the words, ponder them: “This is the thing which the Lord commanded that ye should do: ” The sentence is punctuated by a colon; the thing is supposed to be done, and on the other side of the colon we read “and the glory of the Lord shall appear unto you”; harvest after seedtime, honour after service, heaven after earth, immortality after triumphant death.
Jesus Christ did all that is here ascribed to Aaron and his sons. Christ underwent preparation: for thirty years he was practically silent; he was being consecrated in a sense we cannot perfectly understand; he was being set apart, and in the end he brought all the completeness of his strength to bear in redeeming tenderness upon the awful situation of the world. He walked in long silence; no man dared ask him any question about his reticence. He might have spoken before so human impatience reasoned; but he was fulfilling a destiny; he was representing the most solemn mystery of life. Christ obeyed. In saying so, we are abiding strictly by the Scriptural line; we are not venturing upon some idle or poetic fancy. He accepted the position: he “became obedient unto death, even the death of the Cross”; as a Son he served in the Father’s house. Study this aspect of the divine character of Jesus; his Deity suffers no loss by this stoop of his humanity. He is not the less God to the soul, but the more, and the more priestly and the more sympathetic, that he understands all the bending, all the condescension, all the service of life. There is no work of a permitted kind to which the hand can be put which Christ did not do long before he commanded us to attempt its execution. Jesus Christ also had his first work. We read such words as these: “Jesus began to preach.” They are tender words; they touch the heart with a most subtle pathos. Christ, who never himself began for he was Alpha and Omega, the First and the Last “began to preach” heard his own voice in public for the first time. What a beginning it was! How like a beginning when he began! He said “Repent!” It was a short discourse, yes, in words, but a discourse that filled all time with its meaning. Then we read “This beginning of miracles did Jesus in Cana of Galilee.” He who began to preach began to work miracles did his first wonder. They say that to the true speaker the sentences he utters are greater surprises to himself than to his hearers. Was the miracle greater to Christ than to the observer? Was there any element of surprise in the Redeemer’s mind when he saw that the water had blushed into wine? We cannot tell. The human mind must wonder, and put reverent questions, and may do so without profaning sanctities divine. Have we begun? Have we begun to preach? Have we tried to do the first miracle? Have we never begun at all? It is high time to awake out of sleep: the night is far-spent, the day is at hand; redeem the time, buy up the opportunity, begin now. One man’s miracle may be the speaking of a gracious word, or the utterance of a forgiving declaration, or the offering of a hand long withheld, or the serving of the poor and the ignorant and those that are out of the way. Another man’s miracle may be begun in opening his lips for the first time in audible prayer. Each man must find out for himself the point at which he must begin his preaching and his miracle. Christ associated duty and glory; he said “I have finished the work which thou gavest me to do,… glorify thou me… with the glory which I had with thee before the world was.” He, too, would be glorified. Moses finished the work, then the glory of the Lord descended; Aaron did the things that were commanded, then the glory of the Lord appeared; Jesus Christ finished the work which was given him to do, and the glory was not withheld, a marvellous sentence; it seems to separate the coincident lines and divide them for ever.
“Aaron therefore went unto the altar, and slew the calf of the sin offering, which was for himself” ( Lev 9:8 ).
There the scene ends. We look for analogies and consummations, but where is the analogous line in this instance? There is a sentence in the New Testament which makes us quail bearing upon this very doctrine. In the Epistle to the Hebrews ( Heb 7:27 ), that sentence is recorded: “Who needeth not daily, as those high-priests, to offer up sacrifice, first for his own sins, and then for the people’s: for this he did once, when he offered up himself.” All the meaning of that sentence no man may explain. Does it relate to the latter part of the previous sentence or to the entire declaration? Read again: “Who needeth not daily, as those high-priests, to offer up sacrifice, first for his own sins, and then for the people’s: for this ” Which? “… first for his own sins, and then for the people’s: for this he did once, when he offered up himself.” He was without sin, and therefore would need no sin-offering; a Lamb without blemish or spot or drawback, he had no sin to confess; but when he was baptized he said “… thus it becometh us to fulfil all righteousness”; and when he was slain, what know I how much of his pure humanity was itself involved in the mysterious oblation? Silence is best. That he had no sin, he knew no sin, that he was spotless, pure, holy as God in himself we know; but representatively, humanly, fleshly, who can tell for the exposition must put itself into the form of a question the whole meaning of this ineffable mystery?
Thus stands the sublime appeal: a time of consecration, an act of obedience, glory crowning duty. To that programme of life and to no mean policy are we called, every one, by the Spirit of Christ and the vision of his Cross.
Note
The order of God for the consecration of Aaron is found in Exo 29 , and the record of its execution in Lev. viii.; and the delegated character of the Aaronic priesthood is clearly seen by the fact, that, in this its inauguration, the priestly office is borne by Moses, as God’s truer representative (Heb 7 ).
The form of consecration resembled other sacrificial ceremonies in containing, first a sin offering, the form of cleansing from sin and reconciliation; a burnt offering, the symbol of entire devotion to God of the nature so purified; and a meat offering, the thankful acknowledgment and sanctifying of God’s natural blessings. It had, however, besides these, the solemn assumption of the sacred robes (the garb of righteousness), the anointing (the symbol of God’s grace), and the offering of the ram of consecration, the blood of which was sprinkled on Aaron and his sons, as upon the altar and vessels of the ministry, in order to sanctify them for the service of God. The former ceremonies represented the blessings and duties of the man, the latter the special consecration of the priest.
The solemnity of the office, and its entire dependence for sanctity on the ordinance of God, were vindicated by the death of Nadab and Abihu, for “offering strange fire” on the altar, and apparently for doing so in drunken recklessness. Aaron checking his sorrow, so as at least to refrain from all outward signs of it, would be a severe trial to an impulsive and weak character, and a proof of his being lifted above himself by the office which he held.
From this time the history of Aaron is almost entirely that of the priesthood, and its chief feature is the great rebellion of Korah and the Levites against his sacerdotal dignity, united with that of Dathan and Abiram and the Reubenites against the temporal authority of Moses.
The true vindication of the reality of Aaron’s priesthood was, not so much the death of Korah by the fire of the Lord, as the efficacy of his offering of incense to stay the plague, by which he was seen to be accepted as an intercessor for the people.
Smith’s Dictionary of the Bible.
Fuente: The People’s Bible by Joseph Parker
IV
CONSECRATION OF AARON AND HIS SONS
Leviticus 8-10
The present chapter is on Leviticus 8-10 of the book of Leviticus. You will remember that in the latter part of the book of Exodus we have an account of the setting up of the tabernacle, its altar and much of its furniture, as the place where the sinner was to meet God. In the preceding chapters of Leviticus, that is, 1-7 inclusive, we have considered with what the sinner appears before God, that is, the offerings of the various kinds, the sacrifices. Now in Leviticus 8-9 of Leviticus we have the intermediaries, or those through whom the sinner appears before God, Aaron and his sons as priests, and these two chapters tell us about the consecration of Aaron and his two sons to this important office and all the ritual in connection with the ceremonies of the day, and Lev 10 , which is the last of the lesson, tells us about the violation of the law by two of Aaron’s sons and their consequent death by the hand of God, and thence follows a law, very important, relating to wine in connection with the priesthood. Now, I wish to call your attention to some preliminary observations.
Neither Aaron nor his sons in the priesthood, nor Moses in the leadership, nor Joshua in the captainship, nor any one of them took the honor of the position upon himself, but God appointed these men to this particular service, and they all apply to the New Testament as well as to the Old Testament. A man cannot decide for himself alone that he is to be a minister of Jesus Christ. He has to be, first, spiritually impressed that he is called to preach, but there is a judge that must pass upon that call and ordain men. Some of the saddest things in the history of religion have been the mistakes on the part of a particular people about taking the honor of the office of Christ’s ministry unto themselves. They have said, “I have been called to preach. If I preach I will baptize people,” and they go out as free lances and they bring great confusion in the camps of God.
I know one noted case where a man decided he had all the right to decide these things for himself and ignored all church authority in the matter. He is now the worst “played out” man I ever saw. Just three years ago I received an exceedingly sad letter from an old man, sixty-seven years old. He said, “In my early days I felt called of God to preach. I didn’t believe that churches or anybody else had any ‘say-so’ about it. I went out and preached and they heard me, but after awhile they became tired of me and dropped me. I am too old now to preach, but I need to be taken care of.” I wrote back to him that the plea had come too late; that we were not justified in taking care of a man now that had never before called upon the church or God’s people to help him. There was no remedy for his condition.
My next general observation is that the method of this service was also appointed of God. In chapter 10 we are to consider the awful tragedy that came upon Aaron’s two sons because they disregarded God’s law relating to the way of coming before him for the people. The next thing to determine is, what was the place of the consecration of Aaron and his sons? It was at the door of the tent of meeting. It was a very solemn occasion and a matter that did not concern Aaron and his sons alone, because they were in their offices to act as representatives, and so the entire congregation of Israel was brought together not only to witness but to participate in the setting apart of these men for their office. That was the place and the method.
Now, what was brought to be used in this consecration? There were brought the offerings, or sacrifices, that were to be employed in the consecration service, and all the holy vestments that these men were to wear as representing God.
The next question is, What were the steps or preparation in the consecration of Aaron and his sons? First, they were bathed; second, they were arrayed in the vestments which symbolized the spiritual nature of the service. They were clothed in the uniform peculiar to their work. The next step in the consecration was the anointing. I request every reader to get a copy of the first volume of my published sermons and read my sermon on “The Anointed One,” and that sermon will tell you about the anointing oil and how prepared. It was a particular recipe and there is none like it in the world, and it was a capital offense to use that holy anointing oil for anything except what God had prescribed, or to even compound it, and the purposes for which that holy anointing oil was to be used were as follows: The tabernacle itself, the altar and all its furniture were to be anointed; then the high priest was to be anointed with it; the prophet was to be anointed with it; the sacrifice and the king were to be anointed with it.
So when Jesus came to be a prophet, high priest, king, and sacrifice, he received his anointing, not in the symbolical oil but in what the symbolical oil represented, to wit, the Holy Spirit. When he was baptized, he prayed that God would qualify him for the great work into which he was about to step, and in answer to that prayer the Holy Spirit descended in the form of a dove, and the gospel tells us that he was anointed in the Holy Spirit. John said: “I knew him not; but he that sent me to baptize in water, he said unto me, Upon whomsoever thou shalt see the Spirit descending,” etc., “he baptizeth in the “Holy Spirit.” Then he says, “Behold the Lamb of God that taketh away the sin of the world.” And in Luk 4 we have an account in our Lord’s own words where he says that he was anointed to preach the gospel to the poor and to preach the acceptable year of the Lord. Now, what were the steps? Bathed, clothed, anointed. These were the preliminaries.
Now, what follows? The sacrifices appointed for the occasion. These, a bullock as a sin offering, for Aaron’s sins must be atoned for before he can exercise his functions in the kingdom of God; and second, the ram for the burnt offering, that is, the offering to God, if God accepts it by sending down fire to burn it up; and third, another ram as a consecration offering. If Aaron says, “I want to be consecrated to the divine service,” and the Lord accepts it, then fire comes down and burns up the offering. He accepts it. Then comes the consecration offering, and the second ram. The important thing here to notice is the distinction in making these three offerings. A sin offering is to be burned outside the camp. Jesus, as the sin offering, was taken without the camp and nailed to the cross.
An offering to God, that is, the burnt offering, was placed on the brazen altar of sacrifice and the fire of God came down and burnt it up to show that God accepted it. Now, the other offering of consecration went up as a sweet savour unto God, that is, God seeing Aaron and his sons duly bathed, clothed and anointed, duly clad in the vestments of holiness, accepted by the first ram the burnt offering; now the sweet smelling savour goes up to God to indicate that the ceremony was finished, that is, the consecration part of it, the second ram. It is very important that you notice what is done with the blood of that ram. Moses took the blood of the consecration offering, put it upon the tip of Aaron’s right ear, upon the thumb of his right hand and upon the great toe of his right foot, and he did that for the sons of Aaron. Now, what does this symbolism teach? That if I do consecrate my life to the service of God, my ear must hear for him, my hand must work for him, my foot must walk for him in his appointed way. I think you can very easily see the full force of that.
What next follows this? Aaron and his sons, having been consecrated, must pass a week in isolation. When that week is done and the eighth day comes, a formal, representative service is held, the first in the tabernacle. Now, what have you here? A place to meet God, then offerings with which to approach God and mediators through whom one may approach God. All this complete, now the services of the sanctuary are ready to be opened. So let there be a representative service held, everything being now ready. As this ninth chapter tells about the services held in that tabernacle, everything being ready for that service, I shall not go into the details.
They are easy to understand as you read them, but there is one feature of it that I want to call your attention to, viz.: When Aaron and his sons thus instructed, thus qualified, had completed the service, all the people participated in it, then Aaron came out of the tabernacle and lifted up his hands and blessed the people, pronounced the benediction. You know “benediction” means “speaking well for you.” Now, what was that benediction? You find it in the sixth chapter of the next book. (You can use that form if you want to. I have known a great many preachers who used it.) Num 6:24-27 : “Jehovah bless thee, and keep thee; Jehovah make his face to shine upon thee, and be gracious unto thee; Jehovah lift up his countenance upon thee, and give thee peace.” Now, when we come to dismiss the congregation, we want to put God’s name on the congregation and we sometimes use the doxology in this form: “In the name of the Triune God, Father, Son, and Holy Spirit.” That puts the name of God on the people. “The blessings of the Father, the blessings of the Son, and the blessings of the Holy Spirit be upon you.” What is the basis of the benediction? What does it root in? Aaron could not say, “The Lord bless thee, and the Lord keep thee, and be gracious unto thee and give thee peace,” if something hadn’t preceded. What was it? The atonement that bad been made for the sins of the people. The benediction is based upon atonement, not a mere flutter of hands and “the Lord be with you, the Lord keep you, the Lord bless you, and be gracious unto you.” Remember that we can’t invoke the blessings of the Lord upon the people except in the name of Jesus Christ, who died for all men.
Lev 9 , gives an account of how God’s answer came. It came visibly; it came in a startling manner that impressed the people. God ratified the service in two particulars. The Lord had said to Moses, “If you will establish my worship just as I have prescribed, the people shall see the glory of the Lord.” So at the end of that public service they saw the visible representation of God. The cloud of fire came down and rested upon the tabernacle and all the people knew that God was approving everything that had been done, and in the second place, fire came down and burnt the offering that had been put upon the altar in the sight of the people. The sacrifice that was left upon that fire was consumed to ashes and the people felt that it was God. This house was now dedicated to God for worship. So it is when we say to the Lord, “The money which thou didst give to us we used to build this house, and we wish this building to be set apart for thy glory,” and thus invoke divine blessings upon its service.
I have only two other things to discuss in this chapter. First, Nadab and Abihu were sons of Aaron. God had called them to this office; they had been consecrated to this office and now they presumed on it. God says, “When you go to kindle incense which represents the prayers of the people, don’t kindle it with common fire. Take a live coal from the brazen pan that holds the fire that never goes out, the altar-fire, and you kindle the incense with that.” The thought is this, that you can’t pray if the prayer is based upon a selfish motive. The prayer amounts to nothing. “If you ask anything in my name and not disregarding my plan then I will hear you.”
Now, Nadab and Abihu thought it not at all necessary to obey God’s plan; without any regard to the pattern which is shown in the Old Testament these two men presumed, when they were appointed, to wave the incense kindled with the common fire which they picked up from the camp, and as soon as they waved it before God they were struck dead as by lightning and the fire burned them to ashes in the flames. It was an awful lesson, that we cannot change what God prescribes. We have no right to deviate to the left hand or to the right hand. But the man in the Arctic regions will say, “It is cold here; we will sprinkle a little water; we hope this baby is going to be a Christian, so we will baptize it,” utterly disregarding the Saviour of men. That lesson of Nadab and Abihu should lay upon your hearts very solemnly.
Now we come to the last thought, and this is quite important. It is the law about the officers approaching God. The law is this: “Thou shalt not take wine nor any strong drink as thou goest up to the service before God and the people.” How often a preacher is tempted; his work has been hard and his nerves are all unstrung; he wants to preach a good sermon and feels that if he had a stimulant of some kind he could preach a good sermon. He asks, “Why not take a goblet of wine or a toddy?” Woe to the preacher that ever does it I It is literally a slap in the face of God.
I never felt such horror as when I was visiting in a certain city and the pastor asked me to preach for him, and when he went to introduce me to the audience, his breath nearly knocked me down. People tell me that he never preached except he keyed up that way, and I know an evangelist who did the same thing. He, just before preaching, because of a physical breakdown, got in the habit of stimulating with opiates, and before I was a preacher there was a man in Texas, said to be the most eloquent preacher in those days of Texas, who could sway men at his will. He also got to doing that very thing.
Now I will tell you a scene as witnessed by Dr. Burleson, the man who told it to me. He says he received a message to visit a great revivalist. (Shall I call his name? Let it rest in peace.) When he got into the house, he found him a physical and mental wreck. He looked like one who had delirium tremens. He was calling out, “Lost, lost, lost!” and kicking the footboard clear off the bed, he said, “Dr. Burleson, I have ruined my life by stimulating myself just before I went to preach, and now I am a drunkard covered with shame and I loathe myself and am tempted every hour of my life to commit suicide.”
When you get further on in this law, you will find that the law says that the king and the judges shall take no strong drink lest their minds be swayed and they pervert judgment. Now, you young preachers, just remember never to commence taking stimulants, no matter how tired and “frazzled out” you are. If you have to have medicine, let the doctor prescribe for you and be treated as a sick man, but do not “be drunken with wine wherein is riot, but be intoxicated with the Holy Spirit.” There is the stimulant for you, the Spirit of God.
Now, the next chapter is on a matter of such delicacy that I shall have to trust to your reading more than to my discussion. This chapter embraces Section 4 of the outline (see Lev 18:1-30 ) and includes Leviticus 11-15, on the various clean and unclean animals. Part of it can easily be discussed, and part of it your own delicacy will tell you how to study. The unclean are the lepers and the unclean animals. Certain are clean and certain are unclean. There are unclean birds, beasts and fishes, and some creeping things which are clean. Things which may be eaten; as, certain offerings. Now, very carefully study Lev 16 . It is the heart of everything in the book, both Old Testament and New Testament. The subject is “The Day of Atonement.”
QUESTIONS
1. Of what do the first seven chapters of Leviticus treat?
2. Of what do Leviticus 8-9 treat?
3. Of what does Lev 10 treat?
4. What three general observations relative to Aaron and his sons and their office?
5. What New Testament parallels to these observations?
6. What was the place of the consecration of Aaron and his sons?
7. What was the method of this consecration?
8. What was brought to be used in this consecration service?
9. What were the preliminary steps in the consecration?
10. What were the vestments of the priests? Of the high priests?
11. Discuss fully the anointing oil and its antitype.
12. What were the sacrifices appointed for the occasion?
13. What was the signification of each?
14. What distinction in making these three offerings?
15. What was done with the blood of the ram of consecration?
16. What of the signification of this?
17. What next follows this?
18. What was then done on the eighth day?
19. Where do we find a description of it? Give it.
20. What was the closing part of this service?
21. What does the word “benediction” mean etymologically?
22. What was the form of this benediction and where do you find it?
23. What is the basis of a benediction and the New Testament application?
24. How did God’s answer come?
25. In what two ways did God ratify what was done?
26. What awful tragedy in this connection?
27. What had they done?
28. What does this incense symbolize and what is the lesson to us?
29. What law is given in this connection? Give examples.
30. What should be the preacher’s stimulant? Give Scripture.
Fuente: B.H. Carroll’s An Interpretation of the English Bible
Lev 9:1 And it came to pass on the eighth day, [that] Moses called Aaron and his sons, and the elders of Israel;
Ver. 1. On the eighth day. ] The very next day after the priest’s consecration, that no time might be lost. “I made haste and delayed not,” &c. Psa 119:16 “Then said I, Lo I come: in the volume of the book it is written of me,” &c. Psa 40:7 Live, live, live, saith one, quickly, much, long: let no water go by, no day be lost, &c. Preach, preach, be instant, quick at work, &c.
“ Praecipitat tempus, mors atra impendet agenti. ”
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Leviticus Chapter 9
CHAPTER 6.
THE PRIESTS CONSECRATED.
Lev 9:1-6 .
There is an “eighth day” here, as for the leper’s cleansing in chap. 14: 10-20. It was the day of circumcision also. These instances suffice to show that we do not wait till the millennial morn or even the day of our resurrection glory to enjoy the privileges which they severally express. They are ours in virtue of Christ risen and glorified Who has given the Spirit from on high, both for our communion and for our communication in testimony of His grace. No doubt in that day what is perfect will have come, and we shall know as we are known.
” 1 And it came to pass on the eighth day, Moses called Aaron and his sons, and the elders of Israel 2 and said to Aaron, Take thee a bull calf for a sin-offering, and a ram for a burnt-offering, without blemish, and present [them] before Jehovah; 3 and to the children of Israel shalt thou speak, saying, Take a buck of the goats for a sin-offering, and a calf and a lamb, yearlings, without blemish, for a burnt-offering; 4 and a bullock and a ram for peace-offerings to sacrifice before Jehovah; and a meal-offering mingled with oil; for to-day Jehovah appeareth to you. 5 And they brought what Moses commanded before the tent of meeting; and all the assembly drew near and stood before Jehovah. 6And Moses said, This [is] the thing which Jehovah commanded that ye should do; and the glory of Jehovah shall approach you” (vers. 1-6).
It was on that day which inaugurates a new and heavenly order of things, and looks on to the appearing of the glory. But our Lord has taught us in Joh 7:37-39 how it can bear on us now, were it even the last and great day of the Feast of Tabernacles, the closing scene of the Jewish holy year. For He Himself, rejected here, was about to be glorified, and the Holy Spirit was to be here as He never had been nor could be, to work in virtue of His ever and all-efficacious death. Hence all things are ours who now believe on Him and have received the Spirit, not things present only but things to come also. As at the beginning (Lev 8:3 , Lev 8:4 ), all the assembly was there, as well as Aaron and his sons, and the elders of Israel. But first Moses directed Aaron to take a Sin-offering and a Burnt-offering, without blemish, and offer them before Jehovah. Then he was to bid the children of Israel bring their suited Sin-offering and Burnt-offering, with Peace-offerings for sacrifice before Him.
Thus it is not only for the ordinary days and their necessities, being what they were, that sacrifice and offering were needed. In view of that day and the glory to follow they are presented with all care and solemnity. Priests and people, all were made to feel that they are at least as requisite if we look on to glory; whether those who had the entry into the sanctuary, or those who were outside. On that sacrificial basis of divine righteousness all enjoyment of God hangs for heaven or earth, now or evermore. Without Christ and His work, no sinful man can stand, still less in view of the glory of God. For all sinned and do come short of the glory of God, as the apostle puts it in Rom 3:23 . When man fell by sin from innocence, earth was lost, and the question is of fitness for God’s glory. The redemption that IS in Christ Jesus alone can fit for such a place. But grace justifies freely by faith in Him. This gives its title for faith to boast in hope of divine glory. Nor will its fruition cause any emotion to His own but of joy, thanksgiving, and praise.
In this connection we may profitably weigh the words of the apostle Peter in his Second Epistle (2Pe 1:3 , 2Pe 1:4 ): “As his divine power hath granted to us all things that are for life and godliness through the full knowledge of him that called us by (or, by his own) glory and virtue, through which he hath granted to us the greatest and precious promises,” etc. It is not by present things God acts on the soul but by glory, on which faith lays hold and forms the moral courage that refuses the allurements of the enemy, who seeks to counteract faith by sight and sense, by lust and passion. In the gospel is revealed God, and Jesus our Lord, as indeed just before He is said to be “our God and Saviour Jesus Christ.” On the one hand His divine power has granted to us all things that pertain unto life and godliness; on the other we through His greatest and precious promises (far above the earthly grandeur pledged to Israel) which He has also granted to us, become partakers of a divine nature (as this life is with the godliness attached to it), having escaped the corruption that is in the world by lust.
Thus does faith answer to God’s call armed by divine power. Compare 1Pe 1:5 . His glory is the goal set before us, and virtue is the guarding means along the road; as both find their perfect display in Christ. Such in principle was that which wrought in Abel, Enoch, Noah, and all the elders who obtained witness through faith. But in the gospel it is set forth in full light for our full knowledge of God and of Jesus our Lord. Thus have we the light of heaven shining on us here before we go to heaven. It is day dawning and the Day-star arising in our hearts, and thus distinct from and superior to the lamp of prophecy, however excellent this may be for the squalid place of the earth as it is.
CHAPTER 7.
OFFERINGS FOR PRIESTS AND FOR PEOPLE
Lev 9:7-21 .
Now we have, not Moses acting as well as directing, but Aaron ministering as high priest of the Jewish confession. It was the inauguration of the priesthood in full standing.
” 7 And Moses said to Aaron, Draw near unto the altar, and offer thy sin-offering and thy burnt-offering, and make atonement for thyself, and for the people; and offer the offerings of the people, and make atonement for them, as Jehovah commanded. 8 And Aaron drew near to the altar and slaughtered the calf of the sin-offering which [was] for himself; 9 and the sons of Aaron presented the blood to him, and he dipped his finger in the blood and put [it] on the horns of the altar, and poured out the blood at the bottom of the altar. 10 And the fat and the kidneys, and the net above the liver, of the sin-offering, he burnt on the altar, as Jehovah commanded Moses. 11 And the flesh and the skin he burned with fire outside the camp; 12 And he slaughtered the burnt-offering; and Aaron’s sons delivered to him the blood which he sprinkled on the altar round about. 13 And they delivered to him the burnt-offering piece by piece, and the head; and he burnt [them] on the altar. 14 And he washed the inwards and the legs, and burnt [them] upon the burnt-offering on the altar” (vers. 7-14).
Accordingly Aaron and his sons offered the calf as Sin-offering for himself, putting of its blood presented by his sons on the horns of the altar and the rest at its base, and burning the fat and the kidneys and the net above the liver on the altar; but the flesh and the skin without the camp as prescribed. But nothing is said here, as in Lev 8:14 , of laying their hands on its head, though there is the same witness borne to Christ’s sacrifice in the acceptance of the inwards as holy and precious on the altar, but the body reduced to ashes without as identified with sin. His work explains the seeming inconsistency but bright witness, that though He knew no sin, God made Him sin for us.
Again, we should note, that atonement was not complete according to God without the Burnt-offering as well as that for sin. This at once followed; and Aaron sprinkled its blood too, delivered by his-sons, on the altar round about, and burned it all, piece by piece, with the head, on the altar, even the inwards and legs when washed, burnt on the Burnt-offering. It was for acceptance and not only covering sin. The very words for “burns” in verses 10 and 11 are here as elsewhere pointedly different, as often noticed.
” 15 And he presented the people’s offering, and took the goat of the sin-offering which [was] for the people, and slaughtered it, and offered it for sin, as the first. 16 And he presented the burnt-offering, and offered it according to the ordinance. 17 And he presented the meal-offering, and took a handful of it, and burnt [it] on the altar, besides the burnt-offering of the morning. 18 And he slaughtered the bullock and the ram of the sacrifice of peaceofferings which [was] for the people. And Aaron’s sons delivered to him the blood, and he sprinkled it on the altar round about; 19 and the fat pieces of the bullock and of the ram, the fat tail and what covereth [the inwards], and the kidneys and the net of the liver. 20 And they put the fat pieces on the breast pieces, and he burnt the fat pieces on the altar. 21 And the breast pieces and the right shoulder Aaron waved, a wave-offering before Jehovah, as Moses commanded” (vers. 15-21).
Next, Aaron presented the people’s offering, the young buck-goat for sin, then as Burnt-offering a bullock, as Peace-offering a ram, with an oil-mingled Meal-offering. Here each class of the Levitical offerings was represented on behalf of the people. They mean Christ in the fulness of His work and person as well as His grace.
How lamentable to read what a good and learned man (as was Dr. Chr. Wordsworth) remarks on the chapter! “Since therefore even Moses, who had been employed to consecrate Aaron, did not venture to perform any priestly function after Aaron had been consecrated, it is evident that no one else might do so,” citing Heb 5:4 , Act 19:15 , Jud 1:11 , as well as Exo 29:11 , and Num 16:1-43 . He would not have denied that all Christians have free access through the blood of Jesus into the holies, and that all saints can now through Him offer up a sacrifice to God continually, that is, fruit of lips confessing to His name. What could he himself or any one else do more priestly? Preaching or teaching is a different question, and neither of them is worship or priestly.
When will men live above prejudice and learn that through faith of the gospel and in virtue of Christ’s death there is a disannulling of a foregoing commandment because of its weakness and unprofitableness (for the law made nothing perfect), and a bringing in of a better hope through which we draw nigh to God? Who on earth draws so nigh to God as the Christian? Two barriers once blocked the way: the comparative nearness of the Jew outwardly; and the absolute distance from God of the sinner, Jew or Gentile. But through our Lord Jesus we both have access by (ejn) one Spirit unto the Father. The assertion of an earthly priest denies this rich and essential privilege of Christianity, little as they think it who are beguiled into sacerdotalism. “Rejoice in the Lord alway,” said the apostolic prisoner. How could it be, till we have had and have access by faith into this grace wherein we stand, and we boast in hope of the glory of God? This favour belongs to every Christian, and it transcends the privilege even of Aaron, leaving no room for an earthly priesthood between God and us.
CHAPTER 8.
GLORIOUS RESULTS.
Lev 9:22-24 .
The closing verses have their own interest, after we were shown how the blessing of the future day with its manifestation of glory hangs on Christ’s sacrifice. But there is no entering within the veil, no putting of the blood in the holiest as on the day of atonement. The blood is not carried beyond the brazen altar. It is the same blood and of equal efficiency, and in a far higher way, when we have the grand central type of Lev 16 .
” 22 And Aaron lifted up his hands toward the people and blessed them; and he came down from offering the sin-offering, and the burnt-offering, and the peace-offerings. 23 And Moses and Aaron went into the tent of meeting, and came out, and blessed the people; and Jehovah’s glory appeared to all the people. 24 And there went out fire from before Jehovah, and consumed on the altar the burnt. offering and the fat; and all the people saw it, and they shouted, and fell on their faces” (vers. 22-24).
On the day of atonement there was a manifested basis of sacrifice with singular solemnity. It was the one standing fast of the holy year, a sabbath of rest, where all Israel abstained from all work and afflicted their souls on pain of being cut off. It was the sole day in the year when the high priest entered the holiest where he put the blood of the bullock for himself and for his house, and the blood of the goat for the people; as he made atonement also for the sanctuary and for the tent of meeting. Then followed his confession of Israel’s iniquities over the living goat’s head, before it was sent away bearing them into the wilderness. The slain bullock and goat were carried outside the camp and burnt with fire.
In the first ministration of Aaron after the consecration, as our chapter records, there is the remarkable difference that the blood of the Sin-offerings whether for the priest or for the people was put, not within the veil, but on the horns of the altar (the brazen altar) and poured out at its base, and the fat, etc., as usual burnt thereon, as Jehovah commanded Moses. On this occasion there was thus a signal difference, not only from the statutes of Atonement-day in Lev 16 but also from the requirement in Lev 4 for sin, whether for the anointed priest (or high priest), or for the whole assembly. In either case the blood was sprinkled before the veil seven times, as it was also put upon the horns of the altar of fragrant incense, besides pouring out the rest of the blood at the foot of the brazen altar.
We are thus taught the external character of what was done on the day when Jehovah appeared to Israel. It was grounded on sacrifice, as it could not be otherwise. But there was no action in the holiest as in laying the basis of atonement, nor yet in the holy place as in making good the communion when interrupted. It was simply the acceptance of priest and of people, on the ground of which “Aaron lifted up his hands toward the people and blessed them, and came down after the offering of the sin-offering and the burnt-offering and the peace-offerings.” They are here therefore enumerated in the order, not of Jehovah’s point of view, looking at Christ (as in Lev 1 and following chapters), but of man’s need, where the Sin-offering takes necessary precedence, the Holocaust follows with its Meal-offering, and the sacrifice of Peace-offerings concludes the rite. The last two were for the people expressly; for God takes especial care of the weaker sort. It may be for a similar reason that the same emphatic phrase, which occurs in Lev 6:26 in the law of the Sin-offering, is employed toward the end of ver. 16. “He sinned it (or made it sin).”
Then it is, that “Moses and Aaron went into the tent of meeting, and came out and blessed the people; and the glory of Jehovah appeared to all the people.” It is the union of the kingly with the sacerdotal dignity which is here indicated; for Moses was “king in Jeshurun” (Deu 33 ). This took place within the tent of meeting, and was then manifested. It is not man asking as in the disastrous day that Saul was chosen after man’s heart and the outward appearance. Nor was there really such a junction in after times. But here it was typically pledged by Jehovah; and it awaits its accomplishment in Christ for the earth in days rapidly approaching,. “Thus speaketh Jehovah of hosts, saying! Behold, a man whose name is Branch; and he shall branch up from his own place, and he shall build the temple of Jehovah: even he shall build the temple of Jehovah and he shall bear the glory, and shall sit and rule upon his throne; and he shall be a priest upon his throne; and the counsel of peace shall be between them both” (Zec 6:12 , Zec 6:13 ).
How appropriate that at this point “there went out fire from before Jehovah and consumed on the altar the burnt-offering, and the fat pieces!” “Jehovah, he is God, Jehovah, he is God,” cried the people even in the day of their idolatrous apostacy, when He answered by fire, as He now proffered the sign. Christ is the true Melchizedek, and shall reign over the earth in righteousness and peace. The zeal of Jehovah of hosts will perform this; for the counsel of peace is between Them both. How awful that what the priests of Baal failed to do in Elijah’s day, the second Beast or Antichrist will be allowed to do, at least “in the sight of men,” among the signs done in the sight of the imperial or first Beast, deceiving those that dwell upon the earth! It is the short season of the devil’s great wrath, when the restraining person or power is no longer there.
Fuente: William Kelly Major Works (New Testament)
eighth day: i.e. the day following the seven days of consecration (Lev 8:33, Lev 8:35).
Fuente: Companion Bible Notes, Appendices and Graphics
Chapter 9
And so it came to pass on the eighth day that Moses called Aaron and his sons, and the elders of Israel; and he said unto Aaron, Take thee a young calf for a sin offering, and a ram for a burnt offering, without blemish, and offer them before the Lord ( Lev 9:1-2 ).
Now Aaron is to begin his ministry. First of all with a calf for a sin offering, a ram for a burnt offering and,
Take ye the kid of the goats for a sin offering; a calf and a lamb, both of the first year, without blemish, for a burnt offering; A bullock and a ram for a peace offering, to sacrifice before the Lord; and a meal offering mingled with oil: for today the Lord will appear unto you ( Lev 9:3-4 ).
So he’s going to go through the whole route except for the trespass offering. And he’s to make all of these offerings; the various types of animals so that Aaron can more or less be schooled in the way that these offerings are to be brought before the Lord. And so they brought that which Moses commanded before the tabernacle.
And Moses said, This is the thing which the Lord commanded you should do: and the glory of the Lord shall appear unto you ( Lev 9:5 ).
And so Moses then instructed Aaron. He followed through with him. He went through with him sort of step by step the processes by which the sacrifices were to be made and the methods and all by which they were made. And so they offered first the sin offering, then the consecration offering, then the fellowship offering unto the Lord, and then finally they offered unto God the offering of service, the meal offering.
So in verse twenty-two,
Aaron lifted up his hand toward the people, and blessed them, and came down from offering the sin offering, and the burnt offering, and the peace offering ( Lev 9:22 ).
So, having gone in and offered these before the Lord. Now Aaron, the congregation of Israel is out there, and Aaron now comes out and blesses the people, and thus we see the twofold function of the priests. Going before God to represent the people because you and I could not directly come to God. Our sin had separated us from God. So, if I wanted to approach God under the old covenant, I had to come to the priest with an offering, and then he would take and go before God on my behalf. And having gone before God on my behalf he would return and then bless me on God’s behalf.
Now later on in Leviticus, we’ll get the blessing whereby the people were blessed from God. When Aaron came out, that beautiful blessing that he would put upon the people as he was representing, now, God to the people. So coming out from the sacrifices he now blesses the people as he is God’s representative in standing for God before the people, offering God’s blessing upon them.
And Moses and Aaron went into the tabernacle of the congregation, and came out, and blessed the people: and the glory of the Lord appeared to all the people ( Lev 9:23 ).
Now Moses kept telling them, “You are going to see the glory of the Lord today. Now let’s get everything worked out right because today you’re going to see the glory of the Lord.” And so the glory of the Lord appeared unto all the people. In what form? How? We don’t know. But yet they were all made conscious of it and aware of it and in one way it was demonstrated was that
fire came out from before the Lord, and consumed upon the altar the burnt offering and the fat: which when all the people saw, they shouted, and fell upon their faces ( Lev 9:24 ).
So, there was the altar; it was there. The wood was there; the pieces of meat of the burnt offering were laid upon it and the fat. And suddenly like a spontaneous combustion fire from the Lord just kindled and the wood began to burn and the sacrifices were consumed. And the people seeing this miracle all began to shout for excitement and fell upon their faces worshipping God.
“
Fuente: Through the Bible Commentary
Here we see the priests actually beginning their sacred work. After the gathering of the people, they stood in solemn silence in the presence of Jehovah. Aaron’s first act was bringing the sin offering and the burnt offering for himself. He could not be the instrument of mediation between the people and God for worship save as he was brought into right relationship with God
The first acts of the priests on behalf of the people are now recorded. The offerings brought were presented: first the sin offering, then the burnt offering, then the meal offering, and, finally, the peace offering. The very order of procedure is a revelation of the fundamental principles on the life of worship.
His work completed in the outer court Aaron, accompanied by Moses, passed within the Tent. What took place there is not described. Coming forth again, Moses as representative of God and Aaron as mediating priest, blessed the people and immediately the glory of the Lord was manifested in the sight of the congregation. This a was followed by the prostration and worship of the gathered multitude.
Carefully observe this order. Sin put away, life and work devoted, communion made possible; then the priestly blessing, speaking of acceptance, followed by a second blessing, which declared the divine satisfaction as it was accompanied by the manifestation of glory, and so finally the full worship of the people.
Fuente: An Exposition on the Whole Bible
Aarons Offerings for Himself and the People
Lev 9:1-21
In the concluding verses of Lev 8:1-36 we read of Aaron and his sons feeding together on the flesh of the consecration-offering; and that for seven days, during which time they were not permitted to leave the Tabernacle-a striking figure of the present position of our Lord and His own, during this dispensation, shut in with God, and awaiting the manifestation of His glory.
May not this eighth day, on which the glory of the Lord appeared, be an emblem of that bright millennial morning when the congregation of Israel shall behold the true Priest issuing from the sanctuary, where He is now hidden from the eyes of men; and with Him, when He is manifested, we shall be manifested also, the companions of His retirement, and the happy participators of His glory? Oh, that none of us may miss that share in His epiphany, and that now our life may be hidden with Christ in glory! See Col 3:1-4.
Fuente: F.B. Meyer’s Through the Bible Commentary
2. The Functions of the Priesthood Exercised
CHAPTER 9
1. The new offerings of the priests (Lev 9:1-14)
2. The peoples offerings (Lev 9:15-21)
3. The fulness of blessing and glory (Lev 9:22-24)
A service follows the consecration of the priests, in which they officiated; hitherto Moses had acted by divine command. The service ordered is of great significance. For seven days, during the days of their consecration, a bullock had been offered for Aaron and his sons, and yet at the beginning of the eighth day a young calf for a sin offering and a ram for a burnt offering are needed. This reminds us of Heb 10:4, For it is not possible that the blood of bulls and of goats should take away sins. But there is a deeper meaning here. In connection with these new offerings on the eighth day the promise is given today the Lord will appear unto you, and the glory of the Lord shall appear unto you. We must look for a prophetic, dispensational foreshadowing. And such we have here.
We have seen that Aaron and his sons typify a heavenly priesthood, Christ, and those who are priests with Him. But Aaron and his sons also typify the nation Israel. While the seven days of the consecration feast foreshadow the present age in which believers in Christ feast and exercise the functions of their spiritual priesthood, the eighth day stands for the beginning of the coming age in which the Lord will appear unto His people Israel and when His glory is manifested. Then Israel will become the kingdom of priests. The sin offering and burnt offering brought again shows that it is in virtue of the blessed work of Christ. Then all Israel, the remnant of that day, will be saved and there shall be a fountain opened to the house of David and to the inhabitants of Jerusalem for sin and for uncleanness (Zec 13:1). The offerings for the people in our chapter suggest this prophetic application. When the seven days, the present age, is ended, then Israel will look upon Him, whom they have pierced and mourn for Him (Zec 12:10).
A still more interesting event is given in the close of our chapter. Aaron came down from the altar where he had brought the offerings to bless the people. Immediately upon that he withdrew and entered with Moses into the holy place. Moses and Aaron were then invisible to the people. But they came forth, and a second blessing was pronounced upon the people. Nothing is said of how long both were in the holy place. We have here the beautiful types of the work of Christ and the blessing, which results from it for His people. As Aaron came forth the second time, so Christ will come the second time to bless His people Israel with peace. Moses, the leader of the people, typifies kingship, and Aaron the priesthood. Both coming out of the holy place foreshadow the second coming of Christ, the King-Priest. Melchisedek was king of righteousness and king of peace and priest as well, the type of Christ. When Christ comes again He will receive His throne and be a priest upon that throne. All this will mean glory for Him, glory for the church, glory and blessing for Israel, and glory for the earth. Then the glory of the Lord will appear, as it appeared when Moses and Aaron blessed the people. The fire came out from before the Lord. The Shekinah-Glory appeared and the flashing fire falling upon the altar consumed the offerings and the fat. The Lord thereby showed His approval of all that had been done. Jewish tradition claims that the fire which was never to cease burning was started in this divine act.
Fuente: Gaebelein’s Annotated Bible (Commentary)
the eighth day: Not on the eighth day of the month, but on the first day after their consecration, which occupied seven days, and before which they were deemed unfit to minister in holy things, being considered in a state of imperfection. All creatures, for the most part, were considered as in a state of uncleanness and imperfection, seven days, and perfected on the eighth. – See note on Lev 12:2, Lev 12:3, Lev 14:8-10, Lev 15:13, Lev 15:14, Lev 22:27, Num 6:9, Num 6:10.Lev 8:33, Lev 14:10, Lev 14:23, Lev 15:14, Lev 15:29, Num 6:10, Eze 43:26, Eze 43:27, Mat 28:1
Reciprocal: Exo 29:30 – seven days Exo 40:12 – General Lev 9:17 – the meat Num 7:1 – anointed it
Fuente: The Treasury of Scripture Knowledge
Lev 9:1. On the eighth day Namely, from the day of his consecration, or when the seven days of his consecration were ended. The eighth day is famous in Scripture for the perfecting and purifying both of men and beasts. See Lev 12:2-3; Lev 14:8-10; Lev 15:13-14; Lev 22:27. And the elders of Israel All the congregation were called to be witnesses of Aarons instalment into his office, to prevent their murmurings and contempt; which being done, the elders were now sufficient to be witnesses of his first execution of his office.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Lev 9:1. On the eighth day. The eighth day was the period mostly prescribed for the removal of impurities. A son was circumcised on the eighth day. A lamb or a kid was with its dam till the eighth day; and then it might be sacrificed. Lev 22:27. The healed leper was shut up for that time, preparatory to his cleansing. Lev 14:15. Our Saviour also, on the eighth day after his resurrection, in a particular manner set apart the apostles for their work. The rabbins say that this additional calf was offered, because Aaron had made the golden calf.
Lev 9:23. Moses and Aaron went into the tabernacle. Moses here accompanied the priest to sprinkle the blood, to instruct him, and to pray for the holy fire.
Lev 9:24. A fire from before the Lord. See on Lev 27:20. It is said that Moses prayed for this fire to descend. 2Ma 2:10. The Lord also answered Solomons prayer in the same manner, as well as the united prayers of the apostles on the day of Pentecost. 1Ki 8:10. Act 2:3-4. This should greatly encourage faithful ministers to pray for the influences of the Holy Spirit, to accompany and to bless all their labours.
REFLECTIONS.
Aaron and his sons now enter on the hallowed functions of the tabernacle: and the first object which strikes us is, his unspeakable inferiority to our great Highpriest, the Son of God, who is entered into the heavens for us. Aaron was obliged to offer sacrifice for his own sin, before he could officiate for the people; and ministers cannot face their congregations till their iniquities are removed. Our Saviour was indeed reproached with sin, but the reproach was misapplied: he was wounded for our transgressions, and bruised for our iniquities.
Moses and Aaron being blessed themselves, now came forth and blessed the people. The Lord having treasured up in Christ a fulness of felicity, it is the first duty of ministers to pray for the people, to bless them, and to do them good.
The Lord who had honoured the tabernacle with his glory, now honoured the altar with the fire of his presence. It kindled the wood, and consumed the victims. This fire was to Israel full proof that God accepted their offerings, and consequently, their persons. It was the visible seal of the covenant to which they had subscribed. The fire was figurative of the gift of the Holy Ghost, and consequently a test of true religion. It was a visible emblem of the divine presence shining forth in the ancient way, as with Abraham when a deep sleep fell upon him, and when the Lords presence was like the smoke of a burning lamp. Genesis 15. So the Holy Spirit comes into the heart prepared for his reception, and consumes the desires of the flesh and of the mind, which are contrary to holiness. So he comes to sanctify and consecrate the soul to his glory, that it may resemble him in purity and every virtue. Oh my soul, never, never be satisfied that thou art in full covenant with God, unless while thou art in the means of grace, or musing and meditating in solitude, the fire kindle from heaven on the altar of thy heart. It is the love of God shed abroad there which expels fear, and hallows and consecrates thy soul for his service. Thus sealed with the divine presence, the incense of devotion shall ever ascend before the throne of God.
Fuente: Sutcliffe’s Commentary on the Old and New Testaments
Leviticus 8 – 9
Having considered the doctrine of sacrifice, as unfolded in the first seven chapters of this book, we now approach the subject of priesthood. The two subjects are intimately connected. The Sinner needs a sacrifice; the believer needs a priest. We have both the one and the other in Christ, who, having offered Himself, without spot, to God, entered upon the sphere of His priestly ministry, in the sanctuary above. We need no other sacrifice, no other priest. Jesus is divinely sufficient. He imparts the dignity and worth of His own Person to every office He sustains, and to every work He performs. When we see Him as a sacrifice, we know that we have in Him all that a perfect sacrifice could be; and, when we see Him as a priest, we know that every function of the priesthood is perfectly discharged by Him. As a sacrifice, He introduces His people into a settled relationship with God; and, as a priest, He maintains them therein, according to the perfectness of what He is. Priesthood is designed for those who already stand in a certain relationship with God. As sinners, by nature and by practice, we are all brought nigh to God by the blood of the cross.” We are brought into an established relationship with Him. We stand before Him as the fruit of His own work. He has put away our sins, in such a manner as suits Himself, so that we might be before Him, to the praise of His name, as the exhibition of what He can accomplish through the power of death and resurrection.
But, though so fully delivered from every thing that could be against us; though so perfectly accepted in the Beloved; though so complete in Christ; though so highly exalted, yet are we, in ourselves, while down here, poor feeble creatures, ever prone to wander, ready to stumble, exposed to manifold temptations, trials, and snares. As such, we need the ceaseless ministry of our “Great High Priest,” whose very presence, in the sanctuary above, maintains us, in the full integrity of that place and relationship in which, through grace, we stand, “He ever liveth to make intercession for us.” (Heb. 7: 25) We could not stand, for a moment, down here, If He were not living for us, up there. “Because I live, ye shall live also.” (John 14: 19) “For if, when we were enemies, we were reconciled to God by the death of his Son, much more, being reconciled, we shall be saved by his life.” (Rom. 5: 10) The “death” and the “life “are inseparably connected, in the economy of grace. But, be it observed, the life comes after the death. It is Christ’s life as risen from the dead, and not His life down here, that the apostle refers to, in the last-quoted passage. This distinction is eminently worthy of my reader’s attention. The life of our blessed Lord Jesus, while down here, was, I need hardly remark, infinitely precious; but He did not enter upon His sphere of priestly service until He had accomplished the work of redemption. Nor could He have done so, inasmuch as “it is evident that our Lord sprang out of Judah; of which tribe Moses spake nothing concerning priesthood.” (Heb. 7: 14) “For every high priest is ordained to offer gifts and sacrifices: wherefore it is of necessity that this man have somewhat also to offer. For if he were on earth, he should not be a priest, seeing that there are priests that offer gifts according to the law.” (Heb. 8: 3, 4) “But Christ being come an high priest of good things to come, by a greater and more perfect tabernacle, not made with hands, that is to say, not of this building; neither by the blood of goats and calves, but by his own blood he entered in once into the holy place, having obtained eternal redemption . . . . . For Christ is not entered into the holy places made with hands, which are the figures of the true; but into heaven itself, now to appear in the presence of God for us.” (Heb. 9: 11, 12, 24)
Heaven, not earth, is the sphere of Christ’s Priestly ministry; and on that sphere He entered when He had offered Himself without spot to God. He never appeared as a priest in the temple below. He ofttimes went up to the temple to teach, but never to sacrifice or burn incense. There never was any one ordained of God to discharge the functions of the priestly office on earth, save Aaron and his sons. “If he were on earth, he should not be a priest.” This is a point of much interest and value, in connection with the doctrine of priesthood. Heaven is the sphere, and accomplished redemption the basis, of Christ’s priesthood. Save in the sense that all Believers are priests, (1 Peter 2: 5) there is no such thing as a priest upon earth. Unless a man can show his descent from Aaron, unless he can trace his pedigree up to that ancient source, he has no right to exercise the priestly office. Apostolic succession itself, could it be proved, would be of no possible value here, inasmuch as the Apostles themselves were not priests, save in the sense above referred to. The feeblest member of the household of faith is as much a priest as the Apostle Peter himself. He is a spiritual priest; he worships in a spiritual temple; he stands at a spiritual altar; he offers a spiritual sacrifice; he is clad in spiritual vestments. “Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ.” (1 Peter 2: 5) “By him, therefore, let us offer the sacrifice of praise to God continually, that is, the fruit of our lips, giving thanks to his name. But to do good and to communicate forget not, for with such sacrifices God is well pleased.” (Heb. 13: 15, 16)
If one of the direct descendants of the house of Aaron were converted to Christ, he would enter upon an entirely new character and ground of priestly service. And be it observed, that the passages just quoted present the two great classes of spiritual sacrifice which the spiritual priest is privileged to offer. There is the sacrifice of praise to God, and the sacrifice of benevolence to man. There is a double stream continually going forth from the believer who is living in the realisation of his priestly place – a stream of grateful praise ascending to the throne of God, and a stream of active benevolence flowing forth to a needy world. The spiritual priest stands with one hand lifted up to God, in the presentation of the incense of grateful praise; and the other opened wide to minister, in genuine beneficence, to every form of human need. Were these things more distinctly apprehended, what hallowed elevation, and what moral grace, would they not impart to the Christian character! Elevation, inasmuch as the heart would ever be lifted up to the infinite Source of all that is capable of elevating – moral grace, inasmuch as the heart would ever be kept open to all demands upon its sympathies. The two things are inseparable. Immediate occupation of heart with God must, of necessity, elevate and enlarge. But, on the other hand, if one walks at a distance from God, the heart will become grovelling and contracted. Intimacy of communion with God – the habitual realisation of our priestly dignity, is the only effectual remedy for the downward and selfish tendencies of the old nature.
Having said thus much on the subject of priesthood in general, both as to its primary and secondary aspects, we shall proceed to examine the contents of the eighth and ninth chapters of the Book of Leviticus.
“And the Lord spake unto Moses, saying, take Aaron and his sons with him, and the garments, and the anointing oil, and a bullock for the sin offering, and two rams, and a basket of unleavened bread; and gather thou all the congregation together unto the door of the tabernacle of the congregation. And Moses did as the Lord commanded him; and the assembly was gathered together unto the door of the tabernacle of the congregation.” There is special grace unfolded here. The whole assembly is convened at the door of the tabernacle of the congregation, in order that all might have the privilege of beholding the one who was about to be entrusted with the charge of their most important interests. In Ex 28 and 29 we are taught the same general truth with respect to the vestments and sacrifices connected with the priestly office; but, in Leviticus, the congregation is introduced, and allowed to look on at every movement in the solemn and impressive Service of consecration. The humblest member of the assembly had his own place. Each one, the lowest as well as the highest, was permitted to gaze upon the person of the high priest, upon the sacrifice which he offered, and upon the robes which he wore. Each one had his own peculiar need, and the God of Israel would have each to see and know that his need was fully provided for by the varied qualifications of the high priest who stood before him. Of these qualifications the priestly robes were the apt typical expression. Each portion of the dress was designed and adapted to put forth some special qualification in which the assembly as a whole, and each individual member, would, of necessity, be deeply interested. The coat, the girdle, the robe, the ephod, the breastplate, the Urim and the Thummim, the mitre, the holy crown – all told out the varied virtues, qualifications, and functions of the one who was to represent the congregation and maintain the interests thereof in the divine presence.
Thus it is the believer can, with the eye of faith, behold his great High Priest, in the heavens, and see in Him the divine realities of which the Aaronic vestments were but the shadows. The Lord Jesus Christ is the holy One, the anointed One, the mitred One, the girded One. He is all these, not in virtue of outward garments to be put on or off, but in virtue of the divine and eternal graces of His Person, the changeless efficacy of His work, and the imperishable virtue of His sacred offices. This is the special value of studying the types of the Mosaic economy. The enlightened eye sees Christ in all. The blood of the sacrifice and the robe of the high priest both point to Him – both were designed of God to set Him forth. If it be a question of conscience, the blood of the sacrifice meets it, according to the just claims of the sanctuary. Grace has met the demand of holiness. And, then, if it be a question of the need connected with the believer’s position down here, he can see it all divinely answered in the official robes of the high priest.
And, here, let me say, there are two ways in which to contemplate the believer’s position – two ways in which that position is presented in the word, which must be taken into account ere the true idea of priesthood can be intelligently laid hold of. The believer is represented as being part of a body of which Christ is the Head. This body, with Christ its Head, is spoken of as forming one man, complete, in every respect. It was quickened with Christ, raised with Christ, and seated with Christ, in the heavens. It is one with Him, complete in Him, accepted in Him, possessing His life, and standing in His favour, before God. All trespasses are blotted out. There is no spot. All is fair and lovely beneath the eye of God. (See 1 Cor. 12: 12, 13; Eph. 2: 5-10; Col. 2: 6-15; 1 John 4: 17)
Then, again, the believer is contemplated as in the place of need, meekness, and dependence, down here, in this world. He is ever exposed to temptation; prone to wander, liable to stumble and fall. As such, he, continually, stands in need of the perfect sympathy and powerful ministrations of the High Priest, who ever appears in the presence of God, in the full value of His Person and work, and who represents the believer and maintains His cause before the throne.
Now my reader should ponder both these aspects of the believer, in order that he may see, not only what a highly exalted and privileged place he occupies with Christ on high, but also what ample provision there is for him, in reference to his every need and weakness, here below. This distinction might, further, be developed, in this way. The believer is represented as being of the church, and in the kingdom. As the former, heaven is his place, his home, his portion, the seat of his affections. As the latter, he is on earth, in the place of trial, responsibility, and conflict. Hence, therefore, priesthood is a divine provision for those who though being of the Church, and belonging to heaven, are, nevertheless, in the kingdom, and walking on the earth. This distinction is a very simple one, and, when apprehended, explains a vast number of passages of Scripture in which many minds encounter considerable difficulty.*
{*A comparison of the Epistle to the Ephesians with the First Epistle of Peter will furnish the reader with much valuable instruction in reference to the double aspect of the believer’s position, The former shows him as seated in heaven; the latter, as a pilgrim and a sufferer, on earth.}
In looking into the contents of the chapters which lie open before us, we may remark three things put prominently forward, namely, the authority of the word, the value of the blood, the power of the Spirit. These are weighty matters – matters of unspeakable importance – matters which must be regarded, by every Christian, as, unquestionably, vital and fundamental.
And, first, as to the authority of the word, it is of the deepest interest to see that, in the consecration of the priests, as well as in the entire range of the sacrifices, we are brought immediately under the authority of the word of God. “And Moses said unto the congregation, This is the thing which the Lord commanded to be done.” (Lev. 8: 5) And, again, “Moses said, This is the thing which the Lord commanded that ye should do: and the glory of the Lord shall appear unto you.” (Lev. 9: 6) Let these words sink down into our ears. Let them be carefully and prayerfully pondered. They are priceless words. “This is the thing which the Lord commanded.” He did not say, “This is the thing which is expedient, agreeable, or suitable.” Neither did He say, “This is the thing which has been arranged by the voice of the fathers, the decree of the elders, or the opinion of the doctors.” Moses knew nothing of such sources of authority. To him there was one holy, elevated, paramount source of authority, and that was, the word of Jehovah, and he would bring every member of the assembly into direct contact with that blessed source. This gave assurance to the heart, and fixedness to all the thoughts. There was no room left for tradition, with its uncertain sound, or for man, with his doubtful disputations. All was clear, conclusive, and authoritative. Jehovah had spoken; and all that was needed was to hear what He had said, and obey. Neither tradition nor expediency has any place in the heart that has learnt to prize, to reverence, and to obey the word of God.
And what was to be the result of this strict adherence to the word of God? A truly blessed result, indeed. “The glory of the Lord shall appear unto you.” Had the word been disregarded, the glory would not have appeared. The two things were intimately connected. The slightest deviation from “thus saith Jehovah” would have prevented the beams of the divine glory from appearing to the congregation of Israel. Had there been the introduction of a single rite or ceremony not enjoined by the word, or had there been the omission of ought which that word commanded, Jehovah would not have manifested His glory. He could not sanction by the glory of His presence the neglect or rejection of His word. He can bear with ignorance and infirmity, but He cannot sanction neglect or disobedience.
Oh! that all this were more solemnly considered, in this day of tradition and expediency. I would, in earnest affection, and in the deep sense of personal responsibility to my reader, exhort him to give diligent heed to the importance of close – I had almost said severe – adherence and reverent subjection to the word of God. Let him try everything by that standard, and reject all that comes not up to it; let him weigh everything in that balance, and cast aside all that is not full weight; let him measure everything by that rule, and refuse all deviation. If I could only be the means of awakening one soul to a proper sense of the place which belongs to the word of God, I should feel I had not written my book for nought or in vain.
Reader, pause, and, in the presence of the Searcher of hearts, ask yourself this plain, pointed question, “Am I sanctioning by my presence, or adopting in my practice, any departure from, or neglect of, the word of God?” Make this a solemn, personal matter before the Lord. Be assured of it, it is of the very deepest moment, the very last importance. If you find that you have been, in any wise, connected with, or involved in, ought that wears not the distinct stamp of divine sanction, reject it at once and for ever. Yes, reject it, though arrayed in the imposing vestments of antiquity, accredited by the voice of tradition, and putting forward the almost irresistible plea of expediency. If you cannot say, in reference to everything with which you stand connected, “this is the thing which the Lord hath commanded,” then away with it unhesitatingly, away with it for ever. Remember these words,” as he hath done this day, so the Lord hath commanded to do.” Yes, remember the “as” and the “so;” see that you are connecting them in your ways and associations, and let them never be separated.
“So Aaron and his sons did all things which the Lord commanded by the hand of Moses.” (Lev. 8: 36) “And Moses and Aaron went into the tabernacle, of the congregation, and came out, and blessed the people: and the glory of the Lord appeared unto all the people. And there came a fire out from before the Lord, and consumed upon the altar the burnt offering and the fat: which, when all the people saw, they shouted and fell on their faces.” (Lev. 9: 23, 24) Here we have an “eighth day” scene – a scene of resurrection-glory. Aaron, having offered the sacrifice, lifted up his hands in priestly benediction upon the people; and then Moses and Aaron retire into the tabernacle, and disappear, while the whole assembly is seen in waiting outside. Finally, Moses and Aaron, representing Christ in His double character as Priest and King, come forth, and bless the people; the glory appears in all its splendour, the fire consumes the sacrifice, and the entire congregation falls prostrate in worship before the presence of the Lord of all the earth.
Now, all this was literally enacted at the consecration of Aaron and his sons. And, moreover, all this was the result of strict adherence to the word of Jehovah. But, ere I turn from this branch of the subject, let me remind the reader, that all that these chapters contain is but the shadow of good things to come.” This, indeed, holds good in reference to the entire Mosaic economy. (Heb 10: 1) Aaron and his sons, together, represent Christ and His priestly house. Aaron alone represents Christ in His sacrificial and intercessory functions. Moses and Aaron, together, represent Christ as King and Priest. “The eighth day” represents the day of resurrection-glory, when the congregation of Israel shall see the Messiah, seated as Royal Priest upon His throne, and when the glory of Jehovah shall fill the whole earth, as the waters cover the sea. these sublime truths are largely unfolded in the word, they glitter like gems of celestial brilliancy, all along the inspired page; but, lest they should, to any reader, wear the suspicious aspect of novelty, I shall refer him to the following direct scripture proofs; viz., Num. 14: 21; Isa. 9: 6, 7; Isa. 11; Isa. 25: 6-12; Isa. 32: 1, 2; Isa. 35; Isa. 37: 31, 32; Isa. 40: 1-5; Isa. 54; Isa. 59: 16-21; Isa. 60 – 66; passim. Jer. 23: 5-8; Jer. 30: 10-24; Jer. 33: 6-22; Ezra 48: 35; Dan. 7: 13, 14; Hosea 14: 4-9; Zeph. 3: 14-20; Zech. 3: 8-10; Zech. 6: 12, 13; Zech. 14.
Let us, now, consider the second point presented in our section, namely, the efficacy of the blood. This is unfolded with great fullness, and put forward in great prominence. Whether we contemplate the doctrine of sacrifice or the doctrine of priesthood, we find the shedding of blood gets the same important place. “And he brought the bullock for the sin offering; and Aaron and his sons laid their hands upon the head of the bullock for the sin offering. And he slew it; and Moses took the blood, and put it upon the horns of the altar round about with his finger, and purified the altar, and poured the blood at the bottom of the altar, and sanctified it, to make reconciliation upon it” (Lev. 8: 14, 15) “And he brought the ram for the burnt offering: and Aaron and his sons laid their hands upon the head of the ram. And he killed it; and Moses sprinkled the blood upon the altar round about.” (Ver. 18, 19) “and he brought the other ram, the ram of consecration; and Aaron and his sons laid their hands upon the head of the ram. And he slew it; and Moses took of the blood of it, and put it upon the tip of Aaron’s right ear, and upon the thumb of his right hand, and upon the great toe of his right foot. And he brought Aaron’s sons, and Moses put of the blood upon the tip of their right ear, and upon the thumbs of their right hands, and upon the great toes of their right feet: and Moses sprinkled the blood upon the altar round about.” (Ver. 22-24)
The import of the various sacrifices has been, in some degree, developed in the opening chapters of this volume; but the passages just quoted serve to show the prominent place which the blood occupies in the consecration of the priests. A blood-stained ear was needed to hearken to the divine communications; a blood-stained hand was needed to execute the services of the sanctuary; and a blood-stained foot was needed to tread the courts of the Lord’s house. All this is perfect in its way. The shedding of blood was the grand foundation of all sacrifice for sin; and it stood connected with all the vessels of the ministry, and with all the functions of the priesthood. Throughout the entire range of Levitical service, we observe the value, the efficacy, the power, and the wide application of the blood. “Almost all things are by the law purged with blood.” (Heb. 9: 22) Christ has entered, by His own blood, into heaven itself. He appears on the throne of the majesty in the heavens, in the value of all that He has accomplished on the cross. His presence on the throne attests the worth and acceptableness of His atoning blood. He is there for us. Blessed assurance! He ever liveth. He never changeth; and we are in Him, and as He is. He presents us to the Father, in His own eternal perfectness; and the Father delights in us, as thus presented, even as He delights in the One who presents us. This identification is typically set forth in “Aaron and his sons” laying their hands upon the head of each of the sacrifices. They all stood before God, in the value of the same sacrifice. Whether it were the “bullock for the sin offering,” “the ram for the burnt offering,” or “the ram of consecration,” they jointly laid their hands on all. True, Aaron alone was anointed before the blood was shed. He was clad in his robes of office, and anointed with the holy oil, before ever his sons were clothed or anointed. The reason of this is obvious. Aaron, when spoken of by himself, typifies Christ in His own peerless excellency and dignity; And, as we know, Christ appeared in all His own personal worth and was anointed by the Holy Ghost, previous to the accomplishment of His atoning work. In all things He has the pre-eminence. (Col. 1) Still, there is the fullest identification, afterwards, between Aaron and his sons, as there is the fullest identification between Christ and His people. “The sanctifier and the sanctified are all of one.” (Heb 2) The personal distinctness enhances the value of the mystic oneness.
This truth of the distinctness and yet oneness of the Head and members leads us, naturally, to our third and last point, namely, the power of the Spirit. We may remark how much takes place between the anointing of Aaron and the anointing of his sons with him. The blood is shed, the fat consumed on the altar, and the breast waved before the Lord. In other words, the sacrifice is perfected, the sweet odour thereof ascends to God, and the One who offered it ascends in the power of resurrection, and takes His place on high. All this comes in between the anointing of the Head and the anointing of the members. Let us quote and compare the passages. First, as to Aaron alone, we read, “And he put upon him the coat, and girded him with the girdle, and clothed him with the robe, and put the ephod upon him, and he girded him with the curious girdle of the ephod, and bound it unto him therewith. And he put the breastplate upon him: also he put in the breastplate the Urim and the Thummim. And he put the mitre upon his head: and upon the mitre, even upon his forefront, did he put the golden plate, the holy crown; as the Lord commanded Moses. And Moses took the anointing oil, and anointed the tabernacle and all that was therein, and sanctified them. And he sprinkled thereof upon the altar seven times, and anointed the altar and all his vessels, both the laver and his foot, to sanctify them. And he poured of the anointing oil upon Aaron’s head, and anointed him, to sanctify him.” (Lev. 8: 7-12)
Here we have Aaron presented alone. The anointing oil is poured upon his head, and that, too, in immediate connection with the anointing of all the vessels of the tabernacle. The whole assembly was permitted to behold the high priest clothed in his official robes, mitred and anointed; and not only so, but as each garment was put on, as each act was performed, as each ceremony was enacted, it was seen to be immediately founded upon the authority of the word. There was nothing vague, nothing arbitrary, nothing imaginative. All was divinely stable. The need of the congregation was fully met, and met in such a way as that it could be said, “This is the thing which Jehovah commended to be done.”
Now, in Aaron anointed, alone, previous to the shedding of the blood, we have a type of Christ who, until He offered Himself upon the cross, stood entirely alone. There could be no union between Him and His people, save on the ground of death and resurrection. This all-important truth has already been referred to, and, in some measure, developed in connection with the subject of sacrifice; but it adds force and interest to it to see it so distinctly presented in connection with the question of priesthood. Without shedding of blood there was no remission – the sacrifice was not completed. So, also, without shedding of blood Aaron and his sons could not be anointed together. Let the reader note this fact. Let him be assured of it, it is worthy of his deepest attention. We must ever beware of passing lightly over any circumstance in the Levitical economy. Everything has its own specific voice and meaning; and the One who designed and developed the order can expound to the heart and understanding what that order means.
“And Moses took of the anointing oil, and of the blood which was upon the altar, and sprinkled it upon Aaron, and upon his garments, and upon his sons, and upon his sons’ garments with him”; and sanctified Aaron, and his garments, and his sons, and his sons’ garments with Him.’ (Lev. 8: 30) Why were not Aaron’s sons anointed with him at verse 12? Simply because the blood had not been shed. When “the blood” and “the oil” could be connected together, then Aaron and his sons could be “anointed” and “sanctified” together; but not until then. “And for their sakes I sanctify myself, that they also might be sanctified through the truth.” (John 17: 19) The reader who could lightly pass over so marked a circumstance, or say it meant nothing, has yet to learn to value aright the types of the Old Testament Scriptures – “the shadows of good things to come.” And, on the other hand, the one who admits that it does mean something, but yet refuses to enquire and understand what that something is, is doing serious damage to his own soul, and manifesting but little interest in the precious oracles of God.
“And Moses said unto Aaron and to his sons, Boil the flesh at the door of the tabernacle of the congregation; and there eat it with the bread that is in the basket of consecrations, as I commanded, saying, Aaron and his sons shall eat it. And that which remaineth of the flesh and of the bread shall ye burn with fire. And ye shall not go out of the door of the tabernacle of the congregation in seven days, until the days of your consecration be at an end: for seven days shall he consecrate you. As he hath done this day, so the Lord hath commanded to do, to make an atonement for you. Therefore shall ye abide at the door of the tabernacle of the congregation day and night seven days, and keep the charge of the Lord, that ye die not: for so I am commanded.” (Ver. 31-35) These verses furnish a fine type of Christ and His people feeding together upon the results of accomplished atonement. Aaron and his sons, having been anointed together, on the ground of the shed blood, are here presented to our view as shut in within the precincts of the tabernacle during “seven days.” A striking figure of the present position of Christ and His members, during the entire of this dispensation, shut in with God, and waiting for the manifestation of the glory. Blessed position! Blessed portion! Blessed hope! To be associated with Christ, shut in with God, waiting for the day of glory, and, while waiting for the glory, feeding upon the riches of divine grace, in the power of holiness, are blessings of the most precious nature, privileges of the very highest order. Oh! for a capacity to take them in, a heart to enjoy them, a deeper sense of their magnitude. May our hearts be withdrawn from all that pertains to this present evil world, so that we may feed upon the contents of “the basket of consecrations,” which is our proper food as priests in the sanctuary of God.
“And it came to pass on the eighth day, that Moses called Aaron, and his sons, and the elders of Israel. And he said unto Aaron, Take thee a young calf for a sin offering, and a ram for a burnt offering, without blemish, and offer them before the Lord. And unto the children of Israel thou shalt speak, saying, Take ye a kid of the goats for a sin offering; and a calf and a lamb, both of the first year, without blemish, for a burnt offering; also a bullock and a ram for peace offerings, to sacrifice before the Lord; and a meat offering mingled with oil; for TODAY THE LORD WILL APPEAR UNTO YOU.” (Lev. 9: 1-4)
The “seven days” being over, during which Aaron and his sons were shut in in the retirement of the tabernacle, the whole congregation is now introduced, and the glory of Jehovah unfolds itself. This gives great completeness to the whole scene. The shadows of good things to come are here passing before us, in their divine order. “The eighth day” is a shadow of that bright millennial morning which is about to dawn upon this earth, when the congregation of Israel shall behold the True Priest coming forth from the sanctuary-, where He is now, hidden from the eyes of men, and with Him a company of priests, the companions of His retirement, and the happy participators of His manifested glory. In short, nothing, as a type or shadow, could be more complete. In the first place, Aaron and his sons washed with water – a type of Christ and His people, as viewed in God’s eternal decree, sanctified together, in purpose. (Lev. 8: 6) Then we have the mode and order in which this purpose was to be carried out. Aaron, in solitude, is robed and anointed – a type of Christ as sanctified and sent into the world, and anointed by the Holy Ghost. (Ver. 7-12; comp. Luke 3: 21, 22; John 10: 36; John 12: 24) Then, we have the presentation and acceptance of the sacrifice, in virtue of which Aaron and his sons were anointed and sanctified together, (ver. 14 – 29) a type of the cross, in its application to those who now constitute Christ’s priestly household, who are united to Him, anointed with Him, hidden with Him, and expecting with Him “the eighth day,” when He with them shall be manifested in all the brightness of that glory which belongs to Him in the eternal purpose of God. (John 14: 19; Acts; 2: 33; 19: 1-7; Col. 3: 1-4.) Finally, we have Israel brought into the full enjoyment of the results of accomplished atonement. They are gathered before the Lord:” And Aaron lifted up his hand toward the people, and blessed them, and came down from offering of the sin offering, and the burnt offering, and Peace offerings.” (See Lev. 9: 1-22.)
What, now, we may legitimately enquire, remains to be done? Simply that the topstone should be brought forth with shoutings of victory and hymns of praise. “And Moses and Aaron went into the tabernacle of the congregation, and came out, and blessed the people: and the glory of the Lord appeared unto all the people. And there came a fire out from before the Lord, and consumed upon the altar the burnt offering and the fat: which when all the people saw, THEY SHOUTED, AND FELL ON THEIR FACES.” (ver. 23, 24) This was the shout of victory – the prostration of worship. All was complete. The sacrifice – the robed and mitred priest – the Priestly family associated with their Head in priestly benediction – the appearance of the King and Priest – in short, nothing was lacking, and therefore the divine glory appeared, and the whole assembly fell prostrate, in adoring worship. It is, altogether, a truly magnificent scene – a marvellously beautiful shadow of good things to come. And, be it remembered, that all which is here shadowed forth will, ere long, be fully actualised. Our great High Priest has passed into the heavens, in the full value and power of accomplished atonement. He is hidden there, now and, with Him, all the members of His priestly family but when the “seven days” have run their course, and “the eighth day” casts its beams upon the earth, then shall the remnant of Israel – a repentant and an expectant people – hail, with a shout of victory, the manifested presence of the Royal Priest; and, in immediate association with Him, shall be seen a company of worshippers occupying the most exalted position. These are “the good things to come” things, surely, well worth waiting for – things worthy of God to give – things in which He shall be eternally glorified, and His people eternally blessed.
Fuente: Mackintosh’s Notes on the Pentateuch
Leviticus 9. The Installation Functions.These take place at the end of the consecration octave. Here Aaron, assisted by his sons, as now consecrated, is the officiator, and not Moses, as in Leviticus 8.
Lev 9:1-7. Preparation of Priests and People.The ceremony and its purpose are closely similar to those of the Day of Atonement. For the priests themselves, a sin offering, a bull-calf, and a burnt offering, a ram; for the people, a sin offering, a he-goat, a burnt offering, calf and lamb, and also a peace offering, ox and ram. No choice of animals is given here, as in Leviticus 1, and in Leviticus 4 the goat is for the prince and the bullock for the whole people. The meal offering accompanies, as in Leviticus 2, etc. The altar is the altar of burnt offering, the only altar known to P (altar of incense, Lev 4:7*). Elders (Lev 9:1) are mentioned nowhere else in P save Lev 4:15. Why is no guilt offering mentioned? Cf. Lev 5:17*. And for the people (Lev 9:7) should be and for thy house.
Lev 9:8-14. The Priests Offering.The sin offering naturally preceded the burnt offering. The ritual of the sin offering conforms to that of Lev 4:1-12. For the burnt offering, note piece by piece (Lev 9:13), suggesting the leisurely solemnity of the whole rite.
Lev 9:15-21. The Peoples Offering.First the sin offering, as before, then the burnt offering; part of the meal offering is consumed on the altar; the rest will be eaten by the priest (Lev 10:12). The burnt offering is thought of as the daily sacrifice; the burnt offering of the morning. The peace offering comes last. Nothing is said here of any participation by the people in this; the part of the priests in the ritual, however, is very fully described. The thigh, as well as the breast, is said to be waved, not heaved (Lev 7:32*); in Leviticus 8 the thigh is not mentioned; perhaps here, therefore, it is a gloss, added from Lev 7:30. In Lev 10:14 the distinction of Lev 7:32 is preserved.
Lev 9:22-24. The Blessings.The first blessing immediately follows the sacrifice; the second follows a ceremonial entrance of Aaron, with Moses, into the shrinethe outer chamber, not within the veil. Consecration gives to Aaron a special power to bless, i.e. to approach the nearer presence of Yahweh, and so to bestow a special blessing on the people. The glory of Yahweh, naturally connected with fire, was ordinarily shrouded from the people by day, with a cloud. For fire as consuming the offering, cf. Jdg 6:21, 1Ki 18:38, 1Ch 21:26, 2Ch 7:1. The consuming of the fat is specially mentioned. This appearance of fire must have taken place before the sacrifice and the blessings, unless the author neglects the fact that the offerings had been already burnt.
Fuente: Peake’s Commentary on the Bible
THE BEGINNING OF PRIESTLY MINISTRY (vv. 1-24)
Having completed all the instructions concerning the offerings and their laws, and now also having completed the consecration of the priests, Moses indicates the beginning of the priestly service in connection with the people. This was on the eighth day, for it was a new beginning for the people as regards their relationship to God. Moses addressed both Aaron and his sons and the elders of Israel. Aaron was to offer a young calf and a ram for a burnt offering, while the children of Israel were to offer a kid of the goats for a sin offering, a calf and a lamb, both yearlings, for a burnt offering, a bull and a ram for peace offerings and a meal offering mingled with oil. The reason for this is said to be for today the Lord will appear unto you (v. 4).
Since this began a new relationship to God, with the appearing of God to them in grace, all four of these fundamental offerings are required. The only one not required was a trespass offering, for it dealt only with specific cases of personal guilt, while the sin offering dealt with the basic sinful nature of man. The burnt offering emphasizes God’s rights and God’s glory, the peace offering speaks of peaceful accord and communion between God and men through this one sacrifice. The meal offering insists on the perfection of the lowly Manhood of the Lord Jesus.
It may seem that there is a great deal of repetition in connection with these offerings, but this is not without serious reason. The sacrifice of Christ has been the most amazing and significant fact of all history, and God wants its significance deeply impressed on every soul of mankind. Believers know how easily we let slip the remembrance of the wonder of the cross. Because of our tendency to forget, the Lord Jesus instituted the observing of the Lord’s supper, the breaking of bread, saying, Do this in remembrance of Me (Luk 22:19).
Bringing the animals, etc. that Moses had commanded, all the congregation came and stood before the Lord, to hear Moses declare what the Lord had commanded, on the basis of which alone the Lord could appear to them (vv. 5-6).
OFFERINGS FOR AARON (vv. 7-14)
First Moses tells Aaron to offer his sin offering and burnt offering, which is said to be for himself and for the people. Though it was primarily for Aaron, yet he was the representative of the people, so that they are seen as linked together (v. 9). Secondly, however, Aaron was told to offer the offering of the people to make atonement for them. For, though the people are in one sense linked with Aaron, yet in another sense they were distinct from Aaron, and both aspects have to be regarded, just as in one sense believers are linked with Christ and in another sense are altogether distinct from Him.
When the calf of the sin offering for Aaron was killed, his sons brought the blood to him. He dipped his finger in the blood and put this on the horns of the altar of burnt offering, then poured the rest of the blood out at the base of the altar. All the fat and the kidneys were burned on the altar, as the Lord had commanded, for the fat speaks of the perfect devotion of the Lord Jesus to His Father and the kidneys His inner motives, which only God can rightly enjoy. The flesh and the hide of the animal he burned outside the camp. Though no mention is made of blood brought into the sanctuary, yet since this was an offering for the high priest, the priests were not to eat of it: all was to be burned (Lev 4:3-12).
Next the burnt offering for Aaron was killed. Aaron’s sons presented to him the blood, which he sprinkled all around the altar. Then his sons brought to him the various parts of the animal with its head, and these he burned on the altar, for this was a sweet aroma to the Lord. But only when the inwards and legs were washed were they burned also on the altar. The waste, which speaks of defilement, must be washed away, for there was absolutely nothing defiling in the sacrifice of Christ. The inward physical defilement of the animal and the outward defilement of its legs symbolizes the inward spiritual defilement of all mankind and the outward defilement of our walk. In Christ there was absolutely nothing of this, so the animal’s inwards and legs had to be washed in order to give a little indication of the purity of the Lord Jesus.
OFFERINGS FOR THE PEOPLE (vv. 15-24)
Now the goat for the people’s sin offering was killed. The goat speaks of Christ as the Substitute for His people. We are told it was offered like the first one, but nothing more is said of it. Actually, it was not to be burned as was the calf for Aaron, but its flesh eaten by the priests (cf. Lev 9:16-18).
The sacrifice of the burnt offering is only mentioned briefly in verse 16, but it was offered in the prescribed manner. This offering involved both a calf and a lamb, both yearlings (v. 3). Then the meal offering was brought and a handful taken and burned on the altar beside the burnt offering (v. 17). Since it was not a blood offering, it was offered along with a blood offering. It speaks of the perfection of the humanity of Christ.
More is said concerning the bull and the ram as a sacrifice of peace offerings, for this speak of the strength of the offering as bringing Israel into communion with God initially. When Aaron killed these animals, his sons brought the blood to him, which he sprinkled all around on the altar (v. 18). Thus, redemption by blood was accomplished. All the fat and the kidneys of both animals were first put on the breasts, then burned in the fire. The breasts were not burned, for they were given to Aaron and his sons (Lev 7:31) after they were waved, together with the right thigh (vv. 20-21) But the fat was first put on the breasts before being burned to indicate that, though the fat was all for God, yet the priests were expected to have an appreciation of the fact that the fat did belong solely to God, just as believers today have reason to deeply appreciate the total devotion to God that is manifest in the Lord Jesus. We have before seen that the waving of the offering speaks of the ascension to glory of the Lord Jesus following His sacrifice, for priestly work is necessarily connected with His place in heaven today.
Having completed the offerings, Aaron could then lift up his hands to bless the people, which reminds us of the Lord Jesus in Luk 24:50, having completed His work of redemption, lifting up His hands in blessing to the disciples, for the basis of all blessing is the one great sacrifice of the Lord Jesus.
Then Moses and Aaron went into the tabernacle (v. 13), typical of the Lord Jesus entering heaven after His resurrection; but again coming out, and again blessing the people. The first blessing speaks of that to the Church immediately following the resurrection of the Lord, and this continues all the time the Lord Jesus is presently exalted on the Father’s throne. But He will again come forth at the time when Israel is to be blessed with wonderful millennial blessing. Moses is typical of Christ as Ruler, and Aaron speaks of Him as High Priest, for in the coming day Israel will recognize Him both as King and Priest, so will have both the blessing of proper rule and that of mediatorship.
At this time the glory of the Lord appeared to all the people, as indeed at the time of His coming in majestic glory, all the world will be subdued by the light of His manifestation. Attending this, fire came out from before Him to consume the burnt offering and the fat on the altar. Thus God indicated His acceptance of the offering, and He Himself was glorified.
In two ways the people were affected by this. First, they shouted, indicating their appreciation of what was manifestly the Lord’s victory (cf. Num 23:21). Secondly, they fell on their faces, showing their willing humbling of themselves before Him, subdued at the recognition of His majesty.
Fuente: Grant’s Commentary on the Bible
9:1 And it came to pass on the {a} eighth day, [that] Moses called Aaron and his sons, and the elders of Israel;
(a) After their consecration: for the seven days before, the priests were consecrated.
Fuente: Geneva Bible Notes
Moses’ commands to Aaron and the congregation and their obedience 9:1-6
Ironically the first sacrifice Aaron had to offer was a calf, as if to atone for making the golden calf (cf. Exodus 32). The sinfulness of man is clear in that Aaron had to offer many different offerings to cover his sins and the sins of the people. Aaron had to bring offerings in addition to all those that Moses had offered the previous seven days. This indicated again that the Levitical offerings did not provide a permanent covering for sin (cf. Heb 10:1). The purpose of these sacrifices was that the glory of the Lord might appear to His people (Lev 9:4; Lev 9:6; cf. Exo 16:10). The glory of the Lord is His visible presence (in symbol) among His people (cf. Exo 24:16-17).
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
THE INAUGURATION OF THE TABERNACLE SERVICE
Lev 9:1-24
AARON and his sons having now been solemnly consecrated to the priestly office by the ceremonies of seven days, their formal assumption of their daily duties in the tabernacle was marked by a special service suited to the august occasion, signalised at its close by the appearance of the glory of Jehovah to assembled Israel, in token of His sanction and approval of all that had been done. It would appear that the daily burnt offering and meal offering had been indeed offered before this, from the time that the tabernacle had been set up: in which service, however, Moses had thus far officiated. But now that Aaron and his sons were consecrated, it was most fitting that a service should thus be ordered which should be a complete exhibition of the order of sacrifice as it had now been given by the Lord, and serve, for Aaron and his sons in all after time, as a practical model of the manner in which the divinely-given law of sacrifice should be carried out.
The order of the day began with a very impressive lesson of the inadequacy of the blood of beasts to take away sin. For seven consecutive days a bullock had been offered for Aaron and his sons, and so far as served the typical purpose, their consecration was complete. But still Aaron and his sons needed expiating blood; for before they could offer the sacrifices of the day for the people, they are ordered yet again first of all to offer a sin offering for themselves. We read (Lev 9:1-2): “And it came to pass on the eighth day, that Moses called Aaron and his sons, and the elders of Israel; and he said unto Aaron, Take thee a bull calf for a sin offering, and a ram for a burnt offering, without blemish, and offer them before the Lord.”
And then Aaron was commanded (Lev 9:3-5): “Unto the children of Israel thou shalt speak, saying, Take yea he-goat for a sin offering; and a calf and a lamb, both of the first year, without blemish, for a burnt offering; and an ox and a ram for peace offerings, to sacrifice before the Lord; and a meal offering mingled with oil: for today the Lord appeareth unto you. And they brought that which Moses commanded before the tent of meeting: and all the congregation drew near and stood before the Lord.”
There is little in these directions requiring explanation. Because of the exceptional importance of the occasion, therefore, as in the feasts of the Lord, a special sin offering was ordered, and a burnt offering, besides the regular daily burnt offering, meal offering, and drink offering; and, in addition, peculiar to this occasion, a peace offering for the nation; which last was evidently intended to signify that now on the basis of the sacrificial worship and the mediation of a consecrated priesthood, Israel was privileged to enter into fellowship with Jehovah, the Lord of the tabernacle. No peace offering was ordered for Aaron and his sons, as, according to the law of the peace offering, they would themselves take part in that of the people. The sin offering prescribed for the people was, not a kid, as in King Jamess version, but a he-goat, which, with the exception of the case of a sin of commission as described in Lev 4:13-14, appears to have been the usual victim. For the selection of such a victim, no reason appears more probable than that assigned by rabbinical tradition, namely, that it was intended to counteract the tendency of the people to the worship of shaggy he-goats, referred to in Lev 17:7, “They shall no more sacrifice their sacrifices unto the he-goats (R.V), after whom they go a whoring.”