On the eighth day, Moses called Aaron and his sons, and the elders of Israel; and he said to Aaron, “Take a calf from the herd for a sin offering, and a ram for a burnt offering, without defect, and offer them before Yahweh. You shall speak to the children of Israel, saying, ‘Take a male goat for a sin offering; and a calf and a lamb, both a year old, without defect, for a burnt offering; and a bull and a ram for peace offerings, to sacrifice before Yahweh; and a meal offering mixed with oil: for today Yahweh appears to you.’ ”
They brought what Moses commanded before the Tent of Meeting. All the congregation came near and stood before Yahweh. Moses said, “This is the thing which Yahweh commanded that you should do; and Yahweh’s glory shall appear to you.” Moses said to Aaron, “Draw near to the altar, and offer your sin offering, and your burnt offering, and make atonement for yourself, and for the people; and offer the offering of the people, and make atonement for them, as Yahweh commanded.”
So Aaron came near to the altar, and killed the calf of the sin offering, which was for himself. 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 base of the altar; but the fat, and the kidneys, and the cover from the liver of the sin offering, he burned upon the altar, as Yahweh commanded Moses. The meat and the skin he burned with fire outside the camp. He killed the burnt offering; and Aaron’s sons delivered the blood to him, and he sprinkled it around on the altar. They delivered the burnt offering to him, piece by piece, and the head. He burned them upon the altar. He washed the innards and the legs, and burned them on the burnt offering on the altar. He presented the people’s offering, and took the goat of the sin offering which was for the people, and killed it, and offered it for sin, like the first. He presented the burnt offering, and offered it according to the ordinance. He presented the meal offering, and filled his hand from there, and burned it upon the altar, in addition to the burnt offering of the morning. He also killed the bull and the ram, the sacrifice of peace offerings, which was for the people. Aaron’s sons delivered to him the blood, which he sprinkled around on the altar; and the fat of the bull and of the ram, the fat tail, and that which covers the innards, and the kidneys, and the cover of the liver; and they put the fat upon the breasts, and he burned the fat on the altar. Aaron waved the breasts and the right thigh for a wave offering before Yahweh, as Moses commanded. 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.
Moses and Aaron went into the Tent of Meeting, and came out, and blessed the people; and Yahweh’s glory appeared to all the people. Fire came out from before Yahweh, and consumed the burnt offering and the fat upon the altar. When all the people saw it, they shouted, and fell on their faces.
Geneva Bible translators 1599 · Public Domain On vv1, 2, 5, 7, 10, 14, 21, 22, 23, 24 After their consecration: for the seven days before, the…
After their consecration: for the seven days before, the Priests were consecrated.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv1, 2, 3, 4, 6, 7, 8, 22, 24 Lev 9:1 And it came to pass on the…
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.
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“ Praecipitat tempus, mors atra impendet agenti. ”
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv1, 2, 3, 4, 5, 6, 7, 9, 10, 15, 16, 17, 19, 20, 22, 23, 24 The eighth day, to wit, from the first day…
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 Aaron’s instalment into his office, to prevent their murmurings and contempt, which being done, the elders were now sufficient to be witnesses of Aaron’s first execution of his office.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On vv1, 8, 23 Orders are here given for another solemnity upon the…
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 (Lev 9:4): "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 (Lev 9:6), 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, Lev 9:1. 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, Lev 9:2. 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, Lev 9:3. 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, Lev 9:7. 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, Ti1 4:16. 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.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv1–23 And it came to pass on the eighth day,....…
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, Exo 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.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv1, 2, 3, 4, 5, 6, 7, 9, 10, 16, 17, 19, 22, 23, 24 Moses appoints Aaron to offer various sacrifices, ver. 1-7.…
Moses appoints Aaron to offer various sacrifices, ver. 1-7. Aaron offers for himself, ver. 8-14. Offers for, and blesses the people, ver. 15-22. God signifies his acceptance of their persons and of their sacrifices, ver. 23-24.
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 chap. xii, 2, 3; xiv, 8, 9, 10; xv, 13, 14; xxii, 27. And the elders of Israel - All the congregation were called to be witnesses of Aaron's installment 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.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv1, 2, 3, 6, 7, 22, 23, 24 Aaron is commanded to offer, on the eighth day,…
CHAPTER IX
Aaron is commanded to offer, on the eighth day, a sin-offering
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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."
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv1, 2, 3, 4, 6, 9, 10, 16, 22, 23, 24 Lev 9:1. On the eighth day — Namely, from…
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 Aaron’s 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.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv1, 7, 9, 15, 22, 23, 24 On the eighth day - i. e., on the…
Lev 9:1
On the eighth day - i. e., on the first day after the week of consecration.
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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.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv1, 2, 3, 4, 7, 9, 10, 11, 14, 15, 17, 21, 22, 23, 24 Come. From the consecration of the tabernacle, (Menochius) and…
Come. From the consecration of the tabernacle, (Menochius) and of Aaron. --- Israel. The princes of the tribes. (Calmet) --- They were to offer sacrifice by the hands of their new priests.
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Lange's Commentary on the Holy Scriptures 1864 · Public Domain On v1 Entrance of Aaron and his Sons on their Office
SECOND SECTION
Entrance of Aaron and his Sons on their Office
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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 Aaron’s 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 people’s 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 Aaron’s 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 זִקְנֵי the Sam. and LXX. read בְּנֵי, but change the reading in the opposite way in Lev_9:3. Rosenmüller considers these elders as the same with the עֵדָה and the קָהָל of Leviticus 8.
Lev_9:2. עֵגֶל בֶּן־בָּקָר, lit. calf son of a bull=a bull calf, or yearling bull.
Lev_9:3. שְׁעִיר עִזִּים. 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. לִפְנֵי (comp. Lev_9:2; Lev_9:4) than the Heb. אֶל־פְּנֵי.
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 τοῦ οἴκου σοῦ.
Lev_9:13. לִנְתָחֶיהָ=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 עַל 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. כַּמִּשְׁפָט. 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. צִוָּה יְהוָֹה אֶת משֶׁה=as the Lord commanded Moses.
Lev_9:22. The k’ri has יָדָיו 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 Aaron’s 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 David’s 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 Aaron’s 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 people’s 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 Aaron’s 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 Aaron’s, 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 (הָעָם), 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 Aaron’s 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 God’s 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 Gideon’s sacrifice; in the fire which fell upon the sacrifice of Elijah (1Ki_18:38); in the answer to David’s 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 Solomon’s 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 Œn. 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, and—not frightened—but joyously, all the people fell on their faces.”
DOCTRINAL AND ETHICAL
I. In Aaron’s 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, à 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 man’s true mediator with God.
V. In every possible way, by dress, by ablutions, by inscriptions on Aaron’s frontlet, by varied sacrifice, the necessity of holiness in man’s 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 serpent’s head, and obtain the final victory in man’s 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 Solomon’s 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 Christ’s 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 זִקְנֵי the Sam. and LXX. read בְּנֵי, but change the reading in the opposite way in Lev_9:3. Rosenmüller considers these elders as the same with the עֵדָה and the קָהָל of Leviticus 8.
[2]Lev_9:2. עֵגֶל בֶּן־בָּקָר, lit. calf son of a bull=a bull calf, or yearling bull.
[3]Lev_9:3. שְׁעִיר עִזִּים. 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. לִפְנֵי (comp. Lev_9:2; Lev_9:4) than the Heb. אֶל־פְּנֵי.
[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 τοῦ οἴκου σοῦ.
[9]Lev_9:13. לִנְתָחֶיהָ=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 עַל 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. כַּמִּשְׁפָט. 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. צִוָּה יְהוָֹה אֶת משֶׁה=as the Lord commanded Moses.
[16]Lev_9:22. The k’ri has יָדָיו 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.
Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv8, 17, 22, 23, 24 Aaron . . . went unto the altar, and…
Aaron . . . went unto the altar, and slew the calf of the sin offering--Whether it had been enjoined the first time, or was unavoidable from the divisions of the priestly labor not being as yet completely arranged, Aaron, assisted by his sons, appears to have slain the victims with his own hands, as well as gone through all the prescribed ritual at the altar.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv1, 2, 3, 4, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 21, 22, 23, 24 1. On the eighth day — There are three…
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 γερουσια 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.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv1, 2, 3, 6, 7, 8, 12, 15, 16, 17, 18, 22, 23, 24 (1) The first sacrifices of Aaron (1–14)
(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.
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The sacrifices are:
for himself
Sin-Offering. A bull calf
Burnt-Offering. A ram
Peace-Offering. A ram
Meal-Offering. A ramfor 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.’
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 22, 23, 24 (1) And it came to pass on the eighth…
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.
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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.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
C. H. Mackintosh 1880 · Public Domain On v1 Leviticus 8 - 9
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.
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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.
C. H. Mackintosh, Notes on the Pentateuch — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv1, 7, 8, 15, 22, 23, 24 THE FIRST PRIESTLY ACTS OF AARON AND HIS SONS…
THE FIRST PRIESTLY ACTS OF AARON AND HIS SONS are recounted in the chapter following that which narrates their consecration.
Vers. 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 (verse 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 (verse 23).
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HOMILIES BY R.M. EDGAR Chapter 9A sign expected and received.
2Ch_5:13, 14 Ezr_6:10-22 Ac 1 Ac 2. 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," hnVdy) 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. (Ac 2) "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 need God 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 J.A. MACDONALD Vers. 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, 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. (Verse 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 (verse 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 17:2Jo Mat_1:14 Mat_2:11 Mat 11:40 Mat_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 Re 21 and Re 22) This, then, is the eighth day. As the Millennium (Revelation 20) is the fulfillment of the Jewish sabbath, so is the superior blessedness to follow the fulfillment of the Christian. (Heb_4:6-9, margin) 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, 8 22:14, 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.
HOMILIES BY W. CLARKSON Vers. 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. (Verses 5, 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. (Verses 1, 3) Here we have a double human instrumentality: Moses called Aaron, etc. (verse 1), and Aaron was instructed to take on himself the duty of summoning the children of Israel to bring their sacrifices before the Lord (verse 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 (verse 2), and this after all the sacrifices described in the preceding chapter. The people also were to present a sin offering (verse 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 (verse 2); the people a calf and a lamb for the same kind of sacrifice (verse 3). They were as we are to 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 (verse 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" (verse 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; (Jam_4:8) that Christ our Lord will "manifest himself unto us," will "come unto us, and make his abode with us". C. (Joh_14:21-23)
HOMILIES BY R.A. REDFORD Vers. 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. (verses 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.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On v1 Aaron therefore went unto the altar.
Lev_9:1-24
Aaron therefore went unto the altar.
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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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The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Expositor's Bible 1887 · Public Domain On vv1, 7, 22 AARON and his sons having now been solemnly consecrated…
THE INAUGURATION OF THE TABERNACLE SERVICE
Lev_9:1-24
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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."
William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On v1 Inaugural Ministries of Aaron
Inaugural Ministries of Aaron
SUGGESTIVE READINGS
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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 God’s 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 Aaron’s 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 Aaron’s 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. God’s 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 Paul’s 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 God’s 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 Aaron’s 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 people’s offering. This consisted of the sin offering, burnt offering, meat offering, and peace offering. It was Aaron’s 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 people’s offering.” But He “needeth not daily” to renew the sacrifice Aaron’s 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 other’s 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 Jehovah’s 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, uncleansed—without 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 GOD’S 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 cry—Behold 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 substance—CHRIST. [Compare “Christ is all.” By Dean of Gloucester.]
[See Addenda, p. 127, Ministerial Dedication.]
Topic: SACRIFICIAL PREPARATION FOR JEHOVAH’S 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 God’s clear presence, will not terrify the believer: it will be “far better.”
3. The Lord’s 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 God’s 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 priests—in which the priests themselves took no active part—represent 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 defined—carrying 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 Jehovah’s 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 GOD’S 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 God’s 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 Christ’s 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 world’s 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 world’s machine, but it is piety which strews real weal on men. They who descend from Zion’s 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; that—unlike them—He 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: AARON’S 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 Priest’s 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: AARON’S 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 people’s faith and obedience; appointed and approved means by which the demands of God’s 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 Aaron’s 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 MAN’S GREATEST NEED, viz., GOD’S 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, 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 (a) infinite fulness; (b) inestimable graciousness; for all men and all time. Observe—
II. THE DECLARATION OF GOD’S 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 God’s 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 fire—about its miraculous character—they were satisfied as to its origin and meaning. All the manifestations of God’s 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 satisfied—glorified.
(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. God’s 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 Christ’s 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: GOD’S 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 GOD’S 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 GOD’S 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 HEAVEN’S 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 God’s 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 GOD’S 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 body’s 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 do—take 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 God’s 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 e’en as if an angel shook his wings;
Immortal fragrance fills the circuit wide,
That tells us whence his treasures are supplied.”—Cowper.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
J. R. Dummelow 1909 · Public Domain On v1 Installation of Aaron and his Sons
Installation of Aaron and his Sons
The ceremonial of consecration is repeated daily for seven days (Lev_8:33 see Exo_29:35). On the eighth day Aaron and his sons formally assume office. Aaron first sacrifices for himself (Lev_9:7-14) and then for the people (Lev_9:15-21). The solemn blessing of the people follows (Lev_9:22-23), after which fire from the Lord descends and consumes the sacrifices upon the altar (Lev_9:24).
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7. Aaron did not approach the altar till called on by Moses to do so, showing that he did not take this honour to himself, but that it was the call of God by Moses: cp. Heb_5:4, Heb_5:5. 'No man taketh this honour unto himself, but he that is called of God, as was Aaron.'
8. Aaron, having now been consecrated, discharges the priestly duties. During the seven days of his consecration these were performed by Moses: see Lev_8:15.
11. The flesh and the hide he burnt] They were wholly burned because the sacrifice was offered by Aaron on behalf of himself: see on Lev_4:26.
22. The form of the Benediction is given in Num_6:22-27. As Aaron is here said to have come down, the benediction seems to have been pronounced from the top of the altar, or from its ledge: see Exo_20:26; Exo_27:5 RV.
23. Moses takes Aaron into the tent of meeting, in order to induct him into the duties connected with it, and to hand over the sacred furniture to his charge. Glory of the Lord] cp. Exo_40:34, Exo_40:35.
24. This was not the first kindling of the sacred fire, as there was already fire upon the altar (Lev_9:10, etc.). But instead of the sacrifices burning for a long time they were suddenly consumed before the eyes of the people. This was accepted by them as a token that God not only accepted these sacrifices but also approved the consecration of Aaron and his sons to the priesthood: cp. Jdg_6:20-21; 1Ki_18:36, 1Ki_18:39; 2Ch_7:1-3.
J. R. Dummelow, A Commentary on the Holy Bible (Macmillan, 1909) — public domain. Text from a community e-Sword module.
Arno C. Gaebelein 1922 · Public Domain On v1 2. The Functions of the Priesthood Exercised
2. The Functions of the Priesthood Exercised
CHAPTER 9
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1. The new offerings of the priests (Lev 9:1-14)
2. The people’s 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.
Arno C. Gaebelein, The Annotated Bible (1913–1922) — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On vv1, 8 The Preparations for the Sacrifices
The Preparations for the Sacrifices
v. 1. And it came to pass on the eighth day, after the seven days of consecration, that Moses called Aaron and his sons and the elders of Israel, for it was necessary that the priesthood be in active exercise of its duties at once.
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v. 2. And he said unto Aaron, take thee a young calf, a bull calf, or very young bullock, for a sin-offering, and a ram for a burnt offering, without blemish, and offer them before the Lord. These first offerings of Aaron were made altogether under the directions of Moses as the mouthpiece of God, for he was just entering upon his office. The fact that Baron, in spite of the consecration with all its sacrifices, still began the work of his ministry with a sin-offering and a burnt offering, shows plainly that the sacrifices of the Old Testament cultus cannot make those perfect that offer them, Heb 10:1. The temporary, the typical and symbolical character of the ancient sacrifices appears throughout.
v. 3. And unto the children of Israel thou shalt speak, saying, instructing them in the capacity of high priest, take ye a kid of the goats for a sin-offering, which was otherwise the offering for a prince. Lev 4:23; and a calf, a young bullock, Lev 1:5, and a lamb, both of the first year, without blemish, for a burnt offering;
v. 4. also a bullock and a ram for peace-offerings, to sacrifice before the Lord; and a meat-offering mingled with oil, representative sacrifices from every group; for today the Lord will appear unto you, that solemn manifestation was to be the climax of the day’s events.
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, in the court of the Tabernacle and in its immediate neighborhood.
v. 6. And Moses said, This is the thing which the Lord commanded that ye should do; they should now witness the formal beginning of the worship by sacrifices, the explanation of Moses serving to make them attentive and intelligent witnesses; and the glory of the Lord shall appear unto you. This announcement was made in order to keep the people both interested and devout during the offering of the sacrifices.
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. That was the nucleus of the idea of the sacrifices, that was the purpose of the offerings at all times, to cover the sins in the sight of God, that He might forgive them. And all this was accomplished for the believing Israelites in view of the perfect atonement of Jesus Christ, of which the blood atonement made by their priests was but a dim picture.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv1, 3, 6, 8, 10, 12, 15, 18, 20, 22 the eighth day
the eighth day
The word "eighth" is the ordinal number for eight. (See: Ordinal Numbers)
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before Yahweh
"to Yahweh" or "in the presence of Yahweh"
translationWords
Moses
call
Aaron
son
elder
Israel
cow
flocks
sin offering
ewe
blemish
burnt offering
Yahweh
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv1, 2, 6, 7, 9, 17, 22, 24 9:1 eighth day: The priests had finished the seven-day…
9:1 eighth day: The priests had finished the seven-day period of probation commanded in 8:35. • elders: See study note on 4:15.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.