Exegetical and Hermeneutical Commentary of Leviticus 9:23
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.
23. And Moses and Aaron went into the tent of meeting ] The meaning of this action is not explained and the clause has been interpreted in various ways. If it be regarded as introducing Aaron to the tent of meeting, and to the duties which he had to perform there, the reason why Aaron has not hitherto brought any of the blood into the Holy place is apparent.
Fuente: The Cambridge Bible for Schools and Colleges
Aaron, having now gone through the cycle of priestly duties connected with the brass altar, accompanies Moses into the tent of Meeting. It was reasonable that Moses, as the divinely appointed leader of the nation, should induct Aaron into the tabernacle.
Blessed the people – This joint blessing of the mediator of the Law and the high priest was the solemn conclusion of the consecration and Inauguration. (Compare 2Ch 6:3-11.) According to one tradition, the form used by Moses and Aaron resembled Psa 90:17. But another form is given in the Targum of Palestine, May your offerings be accepted, and may the Lord dwell among you and forgive you your sins.
Fuente: Albert Barnes’ Notes on the Bible
Verse 23. Moses and Aaron went into the tabernacle] It is supposed that Moses accompanied Aaron into the tabernacle to show him how to offer the incense, prepare the lamps and the perfume, adjust the shew-bread, c., c.
And the glory of the Lord appeared] To show that every thing was done according to the Divine mind,
1. The glory of Jehovah appears unto all the people
2. A fire came out from before the Lord, and consumed the burnt-offering. This was the proof which God gave upon extraordinary occasions of his acceptance of the sacrifice. This was done probably,
1. In the case of Abel, Ge 4:4.
2. In the case of Aaron see above, Le 9:24.
3. In the case of Gideon, Jdg 6:21.
4. In the case of Manoah and his wife. Compare Jdg 13:19-23.
5. In the case of David dedicating the threshing-floor of Ornan, 1Ch 21:28.
6. In the case of Solomon dedicating the temple, 2Ch 7:1.
7. In the case of Elijah, 1Kg 18:38.
Hence to express the accepting of an offering, sacrifice, c., the verb dishshen is used, which signifies to reduce to ashes, i. e., by fire from heaven. See Ps 20:3. In such a case as this, it was necessary that the fire should appear to be divinely sent, and should come in such a way as to preclude the supposition that any art or deceit had been practised on the occasion. Hence it is not intimated that Moses and Aaron brought it out of the tabernacle, professing that God had kindled it there for them, but the fire CAME OUT from BEFORE the Lord, and ALL the PEOPLE SAW it. The victims were consumed by a fire evidently of no human kindling. Josephus says that “a fire proceeded from the victims themselves of its own accord, which had the appearance of a flash of lightning” , “and consumed, all that was upon the altar.” – Antiq., lib. iii., c. 8, s. 6, edit. Haverc. And it is very likely that by the agency of the ethereal or electric spark, sent immediately from the Divine presence, the victims were consumed. The heathens, in order to give credit to their worship, imitated this miracle, and pretended that Jupiter testified his approbation of the sacrifices offered to him by thunder and lightning: to this VIRGIL seems to allude, though the words have been understood differently.
Audiat haec genitor, qui foedera fulmine sancit.
AEn. xii., ver. 200.
“Let Jupiter hear, who sanctions covenants by his thunder.”
On which words Servius makes this remarkable comment: Quia cum fiunt foedera, si coruscatio fuerit, confirmantur. Vel certe quia apud majores arae non incendebantur, sed ignem divinum precibus eliciebant qui incendebant altaria. “To sanction the covenant signifies to confirm it; for when a covenant was made, if there were a flash of lightning, it was considered to be thereby confirmed: or rather because our ANCESTORS lighted no fire upon the altars, but obtained by their supplications divine fire,” c. The expression apud majores, “among our ancestors,” shows that they could boast of no such divine fire then nor could they ever before, as the whole account was borrowed from the Jews. Solinus Polyhistor gives us an account to the same effect; for, speaking of the hill of Vulcan in Sicily, he says: In quo, qui divinte rei operantur, ligna vitea super aras struunt, nec ignis apponitur in hanc congerlem: cum prosicias intulerunt, si adest deus, si sacrum probatur, sarmenta licet viridia sponte concipiunt, et nullo inflagrante halitu, ab ipso numine fit accendium, cap. v. in fine. “They who perform sacred rites in this place, put a bundle of vine-tree wood upon the altar, but put no fire to it; for when they lay the pieces of the victim upon it, if the deity be present, and he approve the sacrifice, the bundle, although of green wood, takes fire of itself, and without any other means the deity himself kindles the flame.” These are remarkable instances, and show how exactly the heathen writers have borrowed from the sacred records. And in farther imitation of this miracle, they had their perpetual fire in the temple of Vesta, which they feigned to have descended at first from heaven, and which they kept with the most religious veneration.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Moses went in with
Aaron to direct him, and to see him perform those parts of his office which were to be done in the holy place, about the lights, and the table of shewbread, and of the altar of incense, upon which part of the blood of the sacrifices now offered was to be sprinkled, according to the law, Lev 4:7,18.
Blessed the people, i.e. prayed to God for his blessing upon the people, as this phrase is explained, Num 6:23, &c., and particularly for his gracious acceptation of these and all succeeding sacrifices, and for his signification thereof by some extraordinary token, which accordingly happened,
The glory of the Lord; either a miraculous brightness shining from the cloudy pillar, as Exo 16:10; Num 14:10; or a glorious and visible discovery of Gods gracious presence and acceptance of the present ministry and service, as it follows.
Fuente: English Annotations on the Holy Bible by Matthew Poole
23. Moses and Aaron went into thetabernacleMoses, according to the divine instructions he hadreceived, accompanied Aaron and his sons to initiate them into theirsacred duties. Their previous occupations had detained them at thealtar, and they now entered in company into the sacred edifice tobear the blood of the offerings within the sanctuary.
the glory of the Lordappeared unto all the peopleperhaps in a resplendenteffulgence above the tabernacle as a fresh token of the divineacceptance of that newly established seat of His worship.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And Moses and Aaron went into the tabernacle of the congregation,…. They went out of the court where the altar of burnt offering stood, and where Aaron had been offering the sacrifices; and they went into the holy place, where stood the altar of incense, the shewbread table, and the candlestick; and it is probable Moses went in with Aaron thither, to show him how to offer the incense, to order the shewbread on the table, and to light and trim the lamps of the candlestick; and so Jarchi observes, that he went in to teach him concerning the business of the incense; but it may be, it was also to pray for the people, as the Targum, and for the Lord’s appearance to them, as was promised and expected, and that fire might descend on the sacrifices as a token of acceptance of them, as Aben Ezra notes:
and came out, and blessed the people; Aaron had blessed them before, but now both Moses and Aaron blessed them, atonement being made by the sacrifice of Christ, and law and justice thereby fully satisfied; Christ and the law agree together in the blessing of the Lord’s people; way was hereby made for the communication of blessings to them, consistent with the law of God, and his holiness and justice, Ga 3:10:
and the glory of the Lord appeared unto all the people: some visible signs of his glory, some very great splendour or lustre, or breaking forth of his glory; or Christ, the glory of the Father, appeared in an human form, as a pledge of his future incarnation, when all the above sacrifices, which were types of him, would have their accomplishment; and this being immediately upon the offering of them, may signify that the glory of God greatly appears in the sacrifice and satisfaction of Christ, and in the redemption and salvation of his people in that way, Ps 21:4 and the glorious and gracious presence of God is enjoyed by his people, in consequence of the propitiatory sacrifice of Christ, which was signified by the mercy seat, from whence the Lord communed; and it is through Christ, his blood and sacrifice, saints have access to God, and fellowship with him, Eph 2:18.
Fuente: John Gill’s Exposition of the Entire Bible
23 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. 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.
We are not told what Moses and Aaron went into the tabernacle to do, v. 23. Some of the Jewish writers say, “They went in to pray for the appearance of the divine glory;” most probably they went in that Moses might instruct Aaron how to do the service that was to be done there–burn incense, light the lamps, set the show-bread, c., that he might instruct his sons in it. But, when they came out, they both joined in blessing the people, who stood expecting the promised appearance of the divine glory and it was now (when Moses and Aaron concurred in praying) that they had what they waited for. Note, God’s manifestations of himself, of his glory and grace, are commonly given in answer to prayer. When Christ was praying the heavens were opened, Luke iii. 21. The glory of God appeared, not while the sacrifices were in offering, but when the priests prayed (as 2 Chron. v. 13), when they praised God, which intimates that the prayers and praises of God’s spiritual priests are more pleasing to God than all burnt-offerings and sacrifices.
When the solemnity was finished, the blessing pronounced, and the congregation ready to be dismissed, in the close of the day, then God testified his acceptance, which gave them such satisfaction as was well worth waiting for.
I. The glory of the Lord appeared unto all the people, v. 23. What the appearance of it was we are not told; no doubt it was such as carried its own evidence along with it. The glory which filled the tabernacle (Exod. xl. 34) now showed itself at the door of the tabernacle to those who attended there, as a prince shows himself to the expecting crowd, to gratify them. God hereby testified of their gifts, and showed them that he was worthy for whom they should do all this. Note, Those that diligently attend upon God in the way he has appointed shall have such a sight of his glory as shall be abundantly to their satisfaction. Those that dwell in God’s house with an eye of faith may behold the beauty of the Lord.
II. There came a fire out from before the Lord, and consumed the sacrifice, v. 24. Here the learned bishop Patrick has a very probable conjecture, that Moses and Aaron staid in the tabernacle till it was time to offer the evening sacrifice, which Aaron did, but it is not mentioned, because it was done of course, and it was this which the fire that came out from the Lord consumed. Whether this fire came from heaven, or out of the most holy place, or from that visible appearance of the glory of God which all the people saw, it was a manifest token of God’s acceptance of their service, as, afterwards, of Solomon’s sacrifice, 2 Chron. vii. 1, and Elijah’s, 1 Kings xviii. 38.
1. This fire did consume (or, as the word is, eat up) the present sacrifice. And two ways this was a testimony of acceptance:– (1.) It signified the turning away of God’s wrath from them. God’s wrath is a consuming fire; this fire might justly have fastened upon the people, and consumed them for their sins; but its fastening upon the sacrifice, and consuming that, signified God’s acceptance of that as an atonement for the sinner. (2.) It signified God’s entering into covenant and communion with them: they ate their part of the sacrifice, and the fire of the Lord ate up his part; and thus he did, as it were, sup with them, and they with him, Rev. iii. 20.
2. This fire did, as it were, take possession of the altar. The fire was thus kindled in God’s house, which was to continue as long as the house stood, as we read before, ch. vi. 13. This also was a figure of good things to come. The Spirit descended upon the apostles in fire (Acts ii. 3), so ratifying their commission, as this spoken of here did the priests’. And the descent of this holy fire into our souls to kindle in them pious and devout affections towards God, and such a holy zeal as burns up the flesh and the lusts of it, is a certain token of God’s gracious acceptance of our persons and performances. That redounds to God’s glory which is the work of his own grace in us. Hereby we know that we dwell in God, and God in us, because he hath thus given us of his Spirit, 1 John iv. 13. Now henceforward, (1.) All their sacrifices and incense must be offered with this fire. Note, Nothing goes to God but what comes from him. We must have grace, that holy fire, from the God of grace, else we cannot serve him acceptably, Heb. xii. 28. (2.) The priests must keep it burning with a constant supply of fuel, and the fuel must be wood, the cleanest of fuel. Thus those to whom God has given grace must take heed of quenching the Spirit.
III. We are here told how the people were affected with this discovery of God’s glory and grace; they received it, 1. With the highest joy: They shouted; so stirring up themselves and one another to a holy triumph, in the assurance now given them that they had God nigh unto them, which is spoken of the grandeur of their nation, Deut. iv. 7. 2. With the lowest reverence: They fell on their faces, humbly adoring the majesty of that God who vouchsafed thus to manifest himself to them. That is a sinful fear of God which drives us from him; a gracious fear makes us bow before him. Very good impressions were made upon their minds for the present, but they soon wore off, as those commonly do which are made by that which is only sensible; while the influences of faith are durable.
Fuente: Matthew Henry’s Whole Bible Commentary
23. And Moses and Aaron went into the tabernacle This is a repetition of the same statement, except that what had been said of Aaron only is now also ascribed to Moses, i.e., that he blessed the people, but for a different reason, for although he was God’s prophet, yet Aaron, in right of his office, was the only mediator. What follows, “the glory of the Lord appeared,” may be read separately, viz., that the majesty of God was manifested in some conspicuous sign; or else it is connected with the concluding verse, where it is said, that “there came a fire out from before the Lord, etc.” If we prefer the latter, the account of the consuming of the sacrifice was added expositively, as if it were said that God appeared when He sent forth the fire to consume the sacrifice. By this auspice, or rather miracle, God manifested that He was the Author of the legal priesthood, so that it should be held in reverence for ever. The same thing sometimes occurred afterwards, when in troubled circumstances, it had need of extraordinary confirmation: thus fire consumed the sacrifice of Manoah, (Jud 13:20😉 or, when God’s service and pure religion required to be vindicated in opposition to superstitious counterfeits; thus the sacrifice of Elijah was utterly consumed and reduced to ashes without the application of fire. (1Kg 18:38.) Or, lastly, when God would shew that He delighted in Mount Sion, which He had chosen for His resting-place and home: for which reason, the first sacrifice of Solomon was consumed by fire from heaven. (2Ch 7:1.)
Lest posterity should doubt of this matter, as if it were not thoroughly certain, Moses says that the whole people was stirred up by the sight to praise God, “and fell on their faces.”
Fuente: Calvin’s Complete Commentary
(23) Went into the tabernacle of the congregation.Better, went into the tent of meeting. The sacrifices being ended, there still remained the burning of the incense on the golden altar which stood in the tabernacle. Hence Aaron, conducted by Moses, left the court where the altar of burnt offering stood, and where the sacrifices had been offered, and went into the holy place where the altar of incense stood to perform this last act of the ritual. (See Exo. 30:7, &c.) Having already delivered to Aaron the charge of all the things connected with the sacrifices in the court, Moses now also committed to him the care of the things within the sanctuary, showing him, at the same time, how to offer the incense, how to arrange the shewbread on the table, how to light and trim the lamps of the candlestick, &c., all of which were in the sanctuary. There can, however, hardly be any doubt that whilst there they prayed, as tradition informs us, for the promised manifestation of the Divine presence.
And came out, and blessed the people.According to an ancient tradition embodied in the Chaldee Version of the Pentateuch, the blessing which Moses and Aaron unitedly bestowed upon the people on coming out of the sanctuary, was as follows :May the word of the Lord accept your sacrifice with favour, and remit and pardon your sins.
And the glory of the Lord appeared.To show his gracious acceptance of the institution of the priesthood, and of the whole service connected therewith, God manifested himself in the more luminous appearance of the cloudy pillar. This glorious appearance which, in a lesser degree, always filled the tabernacle, was now visible in greater effulgence to all the people who witnessed the installation. (Comp. Exo. 16:10; Exo. 40:34; 1Ki. 8:10-12.)
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
23. Moses and Aaron went into the tabernacle “Tent of meeting,” (R.V.) This is the first recorded entrance of any human being into the tabernacle after its dedication, when it was so filled with glory that Moses could not enter. The purpose of their entering is not revealed. It is probable that they drew near to Jehovah in communion and intercession for the people, to burn incense, and to trim the lamps. Exo 30:7-8. When the lawgiver and the high priest came out and blessed the people, the glory within flashed out and consumed the burnt offering, signifying the divine acceptance, and impressing all the people with a sense of the goodness of Jehovah, and of his majesty, in view of which they shouted for joy, and before which they fell on their faces. The words of the threefold benediction are recorded in Num 6:22-27, which is probably a repetition of a former communication of the same formula which, we doubt not, was used on this solemn occasion. The shouting is the first outburst of gladness in the Old Testament worship of Jehovah. It was fitting that those who had profaned their lips in shouting the orgies of a pagan worship (Exo 32:17) should now employ them in uttering the praises of their reconciled God. There is always joy when God makes his abode with men. Fulness of joy is the natural expression of fulness of the Spirit.
Eph 5:18-19. This display of the divine majesty following the consecration and first service of the Levitical priesthood has a striking parallel fifteen centuries later, after the anointing of the Holy Ghost had consecrated, as priests unto God, the one hundred and twenty in Jerusalem, and they had rendered their first service in proclaiming Jesus the Lamb that was slain but lives again, when the glory of divine grace more marvellously smote the multitude at the coming forth of the anointed from their tabernacle, the upper chamber, to minister through all ages at a more glorious altar. The parallel is so perfect as to suggest that the first may have been intended to typify the second. See Acts 2.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘And Moses and Aaron went into the tent of meeting, and came out, and blessed the people, and the glory of Yahweh appeared to all the people.’
Moses and Aaron, the veteran and the new boy, then went into the Holy Place through the entrance curtain. But we are told nothing of what they did. Perhaps Moses was showing to Aaron all the different furniture in the Holy Place with which he would have to be familiar, for it was he who had set them up (Exo 40:18-30; Exo 40:33). But this was known only to themselves. The person who is recording what happened had no knowledge of what occurred within the tent, and therefore merely says, ‘they went in — and came out’. What better evidence could we have that these are the words of an eyewitness. Such subtlety would have been beyond an inventor.
On coming out they once again blessed the people. And then as promised the glory of Yahweh appeared to all the people. The One Who had led them up to this point, Who had appeared to them in a pillar of cloud and fire, Who had revealed His glory on Mount Sinai, Whose glory at this time filled the tent of meeting (Exo 40:34), now let His glory break forth through the cloud that covered the tent of meeting, and so that He could appear before all the people. They beheld the glory of God. But even so it was no doubt through the cloud, or else they would have been unable to bear it.
Fuente: Commentary Series on the Bible by Peter Pett
DISCOURSE: 127
GODS ACCEPTANCE OF THE SACRIFICES
Lev 9:23-24. 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.
WHEN we see the great variety of ordinances instituted by Moses, and the multitudes of sacrifices that were, either in whole or in part, to be consumed upon the altar, we are ready to ask, Of what use was all this? and what compensation could be made to the people for all the expense and trouble to which they were put? But in the text we have a ready, and a sufficient answer. God did not long withhold from them such communications, as would abundantly recompense all that they did, and all that they could, perform for his sake: he gave them such testimonies of his acceptance as made all their hearts to overflow with joy.
Let us consider,
I.
The testimonies of his acceptance
Of these there were different kinds;
1.
Ministerial
[Moses and Aaron, having finished all that they had to do within the tabernacle, came forth, and blessed the people: and in this action they were eminent types of Christ, and examples to all future ministers to the end of time.
As types of Christ, they shewed what he should do as soon as he should have completed his sacrifice. The acceptance of all his believing followers being now certain, he blessed them; and was in the very act of blessing them, when he was taken up from them into heaven [Note: Luk 24:50-51.]. Scarcely had he taken possession or his throne, before he sent down upon them the blessing of the Father, even the Holy Ghost [Note: Act 2:33; Act 3:26.], to be their Guide and Comforter: and, when he shall have finished his work of intercession within the veil, he will come forth to pronounce upon them his final benediction, Come, ye blessed of my Father! inherit the kingdom prepared for you from the foundation of the world. When on earth, he offered himself a sacrifice, and died as a sinner under the malediction of the law: but at the day of judgment he will, unto those who look for him, appear the second time, without sin, to their complete salvation [Note: Heb 9:28.].
As examples to ministers, they shewed what all ministers are authorized and empowered to declare unto those who rely on the great sacrifice. They are to stand forth, and, in the very name of God, to proclaim pardon and peace to every one of them without exception [Note: Act 13:38-39.] ]
2.
Personal
[In two ways did God himself, without the intervention of any human means, condescend to manifest his acceptance of the sacrifices which were now offered.
He first displayed his glory before all the people. This on some occasions was done in testimony of his displeasure, and in support of his servants who acted under his authority [Note: Num 14:10; Num 16:19; Num 16:42.]: but here, as also on other occasions, it was altogether a token or his favour. In what precise manner this was done, we are not informed: but we are well assured, that it must have been in a way suited to his own glorious majesty, and in a way that carried its own evidence along with it.
Of course, such exhibitions of the divine glory are not now to be expected: but there are others, which, though not visible to mortal eyes, are very perceptible by the believing heart; and which shall be vouchsafed to those who come to God by Jesus Christ. Our blessed Lord has assured his believing followers, that he will manifest himself unto them as he does not unto the world: which promise would be nugatory, if the manifestations referred to did not carry their own evidence along with them. It is not easy indeed to mark with precision the agency of the Holy Spirit, so as to distinguish it from the operations of our own mind: but in the effects we can tell infallibly, what proceeds from God, and what from ourselves. The views which we may have of God and his perfections, may, as far as relates to the speculative part, arise from human instruction; but the humility, the love, the peace, the purity, with all the other sanctifying effects produced by those views upon the soul, can proceed from God alone: they are the fruits of the Spirit, and of him only. Hence, though no man can conceive aright of the manifestations of God to the soul, unless he have himself experienced them, nor can know exactly what it is to have the Spirit of God witnessing with his spirit, or shedding abroad the love of God in his heart, yet we are in no danger of error or enthusiasm, whilst we look for these things as purchased for us through the sacrifice of Christ, and judge of them, not by any inexplicable feelings, but by plain and practical results.
In addition to this display of his glory, God sent fire from heaven to consume the sacrifice. By this he shewed the people what fiery indignation they themselves merited, and that he had turned it from them, and caused it to fall on the sacrifice which had been substituted in their stead.
The observations just made, will apply also to this part of our subject. We are not to expect such a visible token, that our great sacrifice is accepted for us: but all the assurances of it which God has given us in his word, shall be applied with power to our souls, and be impressed with as strong a conviction upon our minds, as if we had seen a demonstration of it exhibited before our eyes.]
From the testimonies themselves let us turn our attention to,
II.
The effects produced by them
It is common to visible objects to affect us strongly. Accordingly the people were deeply impressed by what they now saw. They were filled,
1.
With exalted joy
[Had they not been taught to expect some extraordinary expressions of Gods regard, they would probably have been terrified, as Gideon and Manoah were [Note: Jdg 6:21-22; Jdg 13:19-22.]: but being prepared, they were filled with triumphant exultation, and rent the air with their shouts [Note: See a similar instance, Ezr 3:11.].
How far a similar mode of expressing our religious feelings at this time would in any case be proper, we will not absolutely determine: but we apprehend that in the general it would not. Such manifestations as those we are considering, are calculated to make a strong impression on the mind, and to call forth the affections into violent and immediate exercise: but the truths of the Gospel, and the communications of God to the soul, affect us rather through the medium of the understanding; and, consequently, are both more slow, and more moderate, in their operation. Yet doubtless somewhat of the same emotions must be right, especially in our secret chamber, where our communion with God is usually most intimate; and where others who are strangers to our feelings, cannot be offended by what they would deem enthusiastical or hypocritical expressions of them. The inward triumph of the Apostle Paul seems more suited to our dispensation [Note: Rom 8:31-39.]: and that it is both the privilege and duty of every one of us to enjoy.]
2.
With profound reverence
[They fell upon their faces, in humble adoration of their God and King. This union of humility and joy was exactly what one would have wished to see in them: and happy would it be if some who talk most of spiritual joys would learn of them! Even the seraphim before the throne cover both their faces and their feet, from a consciousness of their unworthiness to behold or serve their God: and the glorified saints, from similar feelings, cast their crowns at his feet. How much more therefore should we have our most exalted joys tempered with humility! This should never for one moment be forgotten: our affiance, our love, our gratitude, our assurance, our very triumphs, will all prove vain, if they be not chastised and softened with humiliation and contrition. If we look at the most eminent saints, and mark the effects of Gods condescension to them, we find them invariably expressing their acknowledgments in a way of reverence and self-abasement [Note: Gen 17:3; Exo 3:6.]: and the more our devotion resembles theirs, the more acceptable it will be to the Supreme Being.]
Let us learn from this subject,
1.
To lay no stress on transient affections
[One would have thought that such a frame of mind as the people experienced at this time, must have issued well; and that they would henceforth approve themselves faithful to their God. But these were mere transient emotions, which were forgotten as soon as any temptation arose to call forth their unsubdued corruptions. And thus it is with multitudes under the Gospel; whom our Lord compares to seed sown upon stony ground, which springs up with great rapidity, but withers away as soon; because it has no deepness of earth to grow in, nor any roots to nourish it [Note: Mat 13:5-6; Mat 13:20-21,]. We ought indeed to have our affections called forth into exercise; nor is that religion of any value that does not engage them in its service: but that religion which is seated only in the affections, will never be of any long duration. The understanding must be informed, the judgment convinced, and the will determined, upon the subject of religion; and then the affections will operate to advantage; but, unless the whole heart and the whole soul be engaged in the work, it will come to nought.]
2.
To be thankful for the advantages that we enjoy
[We are apt to envy the Jews their exalted privileges, and to imagine, that, if we had enjoyed the same, we should have made a better improvement of them: but we see how fleeting and inefficacious are the impressions made by sensible manifestations, when of that whole nation two only were admitted into the promised land. They walked by sight: but we are to walk by faith. This is the principle which we are to cultivate: we must look by faith to the great sacrifice: we must see our great High-Priest entered within the veil for us, and coming forth to bless us with all spiritual blessings. Then shall we find, that, in proportion as this principle is brought into exercise, it will work by love, and purify the heart, and overcome the world, and render us meet for our everlasting inheritance.]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
Observe, when the service of the sanctuary, according to GOD’S commandment of it, was completed, Moses and Aaron went in (most probably) to follow up the service with prayer. Here again they represented the LORD JESUS, when in his final prayer he said, I have finished the work thou gavest me to do, and now, O FATHER, glorify me. Joh 17:4-5 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
blessed the People. This joint blessing is given in the Chaldee version of the Pentateuch, thus: “May the word of Jehovah accept your sacrifice with favour, and remit and pardon your sins. “
glory of the LORD. According to the promise in Lev 9:4. See the Structure, p. 144.
Fuente: Companion Bible Notes, Appendices and Graphics
came out: Luk 1:21, Luk 1:22, Heb 9:24-28
the glory: Lev 9:6, Num 14:10, Num 16:19, Num 16:42
Reciprocal: Gen 17:3 – General Gen 27:4 – that my Exo 24:16 – the glory Exo 39:43 – blessed them Lev 9:4 – to day Num 6:23 – General Deu 1:2 – unto 2Sa 6:18 – he blessed 1Ki 8:11 – for the glory 1Ch 23:13 – to bless 2Ch 7:1 – the glory Isa 60:2 – the Lord Luk 2:34 – blessed
Fuente: The Treasury of Scripture Knowledge
Lev 9:23. And Moses Went in with Aaron, to direct him, and to see him perform those parts of his office which were to be done in the holy place, about the lights, and the table of show-bread, and the altar of incense, upon which part of the blood of the sacrifices now offered was to be sprinkled, Lev 4:7; Lev 4:16. And blessed the people Prayed to God for his blessing upon them, as this phrase is explained Num 6:23, &c., and particularly for his gracious acceptation of these and all succeeding sacrifices, and for his signification thereof by some extraordinary token. And the glory of the Lord Either a miraculous brightness shining from the cloudy pillar, as Exo 16:10, or a glorious and visible discovery of Gods gracious presence and acceptance of the present service.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
9:23 And Moses and Aaron went into the tabernacle of the congregation, and came out, and {i} blessed the people: and the glory of the LORD appeared unto all the people.
(i) Or prayed for the people.