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.
Parallel Translations
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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.
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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.
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And Moses and Aaron went into the tent of meeting, and came out, and blessed the people; and the glory of the LORD appeared unto all the people.
Cross-references (6)
Passages linked to Leviticus 9:23 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Leviticus 9:6 Moses said, “This is the thing which Yahweh commanded that you should do; and Yahweh’s glory shall appear to you.”
- Numbers 16:19 Korah assembled all the congregation opposite them to the door of the Tent of Meeting. Yahweh’s glory appeared to all the congregation.
- Luke 1:21-22 The people were waiting for Zacharias, and they marveled that he delayed in the temple. When he came out, he could not speak to them. They perceived that he had seen a vision in the temple. He continued making signs to them, and remained mute.
- Numbers 16:42 When the congregation was assembled against Moses and against Aaron, they looked toward the Tent of Meeting. Behold, the cloud covered it, and Yahweh’s glory appeared.
- Numbers 14:10 But all the congregation threatened to stone them with stones. Yahweh’s glory appeared in the Tent of Meeting to all the children of Israel.
- Hebrews 9:24-28 For Christ hasn’t entered into holy places made with hands, which are representations of the true, but into heaven itself, now to appear in the presence of God for us; nor yet that he should offer himself often, as the high priest enters into the holy place year by year with blood not his own, or else he must have suffered often since the foundation of the world. But now once at the end of the ages, he has been revealed to put away sin by the sacrifice of himself. Inasmuch as it is appointed for men to die once, and after this, judgment, so Christ also, having been offered once to bear the sins of many, will appear a second time, without sin, to those who are eagerly waiting for him for salvation.
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Geneva Bible translators 1599 · Public Domain Or prayed for the people.
Or prayed for the people.
Geneva Bible (1599) marginal notes — public domain.
Matthew Poole 1685 · Public Domain Moses went in with
Moses went in with
Aaron to direct him, and to see him perform those parts of his office which were to be done in the holy place, about the lights, and the table of shewbread, and of the altar of incense, upon which part of the blood of the sacrifices now offered was to be sprinkled, according to the law, Lev 4:7,18.
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Blessed the people, i.e. prayed to God for his blessing upon the people, as this phrase is explained, Num 6:23, &c., and particularly for his gracious acceptation of these and all succeeding sacrifices, and for his signification thereof by some extraordinary token, which accordingly happened,
The glory of the Lord; either a miraculous brightness shining from the cloudy pillar, as Exo 16:10; Num 14:10; or a glorious and visible discovery of God’s gracious presence and acceptance of the present ministry and service, as it follows.
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 We are not told what Moses and Aaron went…
We are not told what Moses and Aaron went into the tabernacle to do, Lev 9:23. Some of the Jewish writers say, "They went in to pray for the appearance of the divine glory;" most probably they went in that Moses might instruct Aaron how to do the service that was to be done there - burn incense, light the lamps, set the show-bread, etc., that he might instruct his sons in it. But, when they came out, they both joined in blessing the people, who stood expecting the promised appearance of the divine glory; and it was now (when Moses and Aaron concurred in praying) that they had what they waited for. Note, God's manifestations of himself, of his glory and grace, are commonly given in answer to prayer. When Christ was praying the heavens were opened, Luk 3:21. The glory of God appeared, not while the sacrifices were in offering, but when the priests prayed (as Ch2 5:13), when they praised God, which intimates that the prayers and praises of God's spiritual priests are more pleasing to God than all burnt-offerings and sacrifices.
When the solemnity was finished, the blessing pronounced, and the congregation ready to be dismissed, in the close of the day, then God testified his acceptance, which gave them such satisfaction as was well worth waiting for.
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I. The glory of the Lord appeared unto all the people, Lev 9:23. What the appearance of it was we are not told; no doubt it was such as carried its own evidence along with it. The glory which filled the tabernacle (Exo 40:34) now showed itself at the door of the tabernacle to those who attended there, as a prince shows himself to the expecting crowd, to gratify them. God hereby testified of their gifts, and showed them that he was worthy for whom they should do all this. Note, Those that diligently attend upon God in the way he has appointed shall have such a sight of his glory as shall be abundantly to their satisfaction. Those that dwell in God's house with an eye of faith may behold the beauty of the Lord.
II. There came a fire out from before the Lord, and consumed the sacrifice, Lev 9:24. Here the learned bishop Patrick has a very probable conjecture, that Moses and Aaron staid in the tabernacle till it was time to offer the evening sacrifice, which Aaron did, but it is not mentioned, because it was done of course, and it was this which the fire that came out from the Lord consumed. Whether this fire came from heaven, or out of the most holy place, or from that visible appearance of the glory of God which all the people saw, it was a manifest token of God's acceptance of their service, as, afterwards, of Solomon's sacrifice, Ch2 7:1, and Elijah's, Kg1 18:38.
1. This fire did consume (or, as the word is, eat up) the present sacrifice. And two ways this was a testimony of acceptance: - (1.) It signified the turning away of God's wrath from them. God's wrath is a consuming fire; this fire might justly have fastened upon the people, and consumed them for their sins; but its fastening upon the sacrifice, and consuming that, signified God's acceptance of that as an atonement for the sinner. (2.) It signified God's entering into covenant and communion with them: they ate their part of the sacrifice, and the fire of the Lord ate up his part; and thus he did, as it were, sup with them, and they with him, Rev 3:20.
2. This fire did, as it were, take possession of the altar. The fire was thus kindled in God's house, which was to continue as long as the house stood, as we read before, Lev 6:13. This also was a figure of good things to come. The Spirit descended upon the apostles in fire (Act 2:3), so ratifying their commission, as this spoken of here did the priests'. And the descent of this holy fire into our souls to kindle in them pious and devout affections towards God, and such a holy zeal as burns up the flesh and the lusts of it, is a certain token of God's gracious acceptance of our persons and performances. That redounds to God's glory which is the work of his own grace in us. Hereby we know that we dwell in God, and God in us, because he hath thus given us of his Spirit, Jo1 4:13. Now henceforward, (1.) All their sacrifices and incense must be offered with this fire. Note, Nothing goes to God but what comes from him. We must have grace, that holy fire, from the God of grace, else we cannot serve him acceptably, Heb 12:28. (2.) The priests must keep it burning with a constant supply of fuel, and the fuel must be wood, the cleanest of fuel. Thus those to whom God has given grace must take heed of quenching the Spirit.
III. We are here told how the people were affected with this discovery of God's glory and grace; they received it, 1. With the highest joy: They shouted; so stirring up themselves and one another to a holy triumph, in the assurance now given them that they had God nigh unto them, which is spoken of the grandeur of their nation, Deu 4:7. 2. With the lowest reverence: They fell on their faces, humbly adoring the majesty of that God who vouchsafed thus to manifest himself to them. That is a sinful fear of God which drives us from him; a gracious fear makes us bow before him. Very good impressions were made upon their minds for the present, but they soon wore off, as those commonly do which are made by that which is only sensible; while the influences of faith are durable.
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 And there came a fire out from before the…
And there came a fire out from before the Lord,.... Either from heaven, or from the holy of holies, where was the symbol of the divine Presence, and Jehovah had now took up his residence:
and consumed upon the altar the burnt offering, and the fat; according to Aben Ezra, the burnt offering of Aaron, and of the people, and of the daily sacrifice, for so it is written, besides the burnt offering of the morning, Lev 9:17 and the fat of the calf and ram of Aaron, and of the goat, ox, and ram of the people, which though they were laid upon the altar at the time of their offering, yet it is thought by some they were not burnt till now: it is a conjecture of Bishop Patrick's, that this burnt offering was the burnt offering of the evening sacrifice, which was consumed by the fire from the Lord; he supposes that the offering of the above sacrifices had taken up the whole day, from the time of the morning sacrifice until the evening; and that all the other sacrifices were burnt with common fire, but this with fire from the Lord; but then, what was the fat that was consumed? however, this was a token of acceptance; in like manner as it descended on the sacrifice of Abel, as is thought, Gen 4:4 and on the sacrifices offered at the dedication of the temple, Ch2 7:1 and on the burnt sacrifice of Elijah, Kg1 18:38 testifying the divine approbation and acceptance of them: for though in the mystery, the fire may design the wrath of God as a consuming fire, which was very distressing to Christ, and brought him to the dust of death; yet, with respect to the persons for whom this sacrifice was offered, it denotes acceptance of it, that it was an offering by fire, and of a sweet smelling savour to God, his law and justice being satisfied, and having honour done them: concerning this fire, and the perpetual burning of it; see Gill on Lev 6:12, Lev 6:13. The Heathens, in imitation of this, have pretended to have fire come down also from heaven on their altars, as the Brahmans, among the Indians, taken notice of in the above note. And so Solinus (h) speaks of the Vulcanian hill in Sicily, where they that serve in sacred things lay wood of vines on the altar, but put no fire; and if God is present (and so the sacrifice is approved) the branches, though green, will take fire of themselves, and a flame is kindled by the deity sacrificed to, no one setting them on fire. And Servius says (i), that with the ancients fires on altars were not kindled, but they procured a divine fire by their prayers, which kindled on the altars; but these were mere pretences, and juggling tricks, in which they were assisted by Satan to vie with this wonderful appearance of God in the acceptation of the sacrifice of his people:
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which when all the people saw, they shouted, and fell on their faces; Aaron blessing them, and the appearance of the glory of God unto them, no doubt, gave them joy and pleasure, as the spiritual blessings by Christ, and the gracious presence of God do to his people, Psa 103:1 but what filled them with joy unspeakable was the acceptance of their sacrifices, as typical of the sacrifice of Christ, and atonement by it, which made them shout, and the court to ring with it; and yet fell down on their faces with all reverence and humility, under a sense of the divine Majesty being so near unto them, in this sensible token of his presence.
(h) Polyhistor. c. 11. (i) In Virgil. Aeneid. l. 12. ver. 200.
Next: Leviticus Chapter 10
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 And Moses - Went in with Aaron to direct…
And Moses - Went in with Aaron to direct him, and to see him perform those parts of his office which were to be done in the holy place, about the lights, and the table of shew-bread, and the altar of incense, upon which part of the blood of the sacrifices now offered was to be sprinkled, chap. iv, 7, 16. And blessed the people - Prayed to God for his blessing upon them, as this phrase is explained, Num. vi, 23, &c. and particularly for his gracious acceptation of these and all succeeding sacrifices, and for his signification thereof by some extraordinary token. And the glory of the Lord - Either a miraculous brightness shining from the cloudy pillar, as Exod. xvi, 10, or a glorious and visible discovery of God's gracious presence and acceptance of the present service.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 23. Moses and Aaron went into the tabernacle]…
Verse 23. Moses and Aaron went into the tabernacle] It is supposed that Moses accompanied Aaron into the tabernacle to show him how to offer the incense, prepare the lamps and the perfume, adjust the shew-bread, c., c.
And the glory of the Lord appeared] To show that every thing was done according to the Divine mind,
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1. The glory of Jehovah appears unto all the people
2. A fire came out from before the Lord, and consumed the burnt-offering. This was the proof which God gave upon extraordinary occasions of his acceptance of the sacrifice. This was done probably,
1. In the case of Abel, Ge 4:4.
2. In the case of Aaron see above, Le 9:24.
3. In the case of Gideon, Jdg 6:21.
4. In the case of Manoah and his wife. Compare Jdg 13:19-23.
5. In the case of David dedicating the threshing-floor of Ornan, 1Ch 21:28.
6. In the case of Solomon dedicating the temple, 2Ch 7:1.
7. In the case of Elijah, 1Kg 18:38.
Hence to express the accepting of an offering, sacrifice, c., the verb דשן dishshen is used, which signifies to reduce to ashes, i. e., by fire from heaven. See Ps 20:3. In such a case as this, it was necessary that the fire should appear to be divinely sent, and should come in such a way as to preclude the supposition that any art or deceit had been practised on the occasion. Hence it is not intimated that Moses and Aaron brought it out of the tabernacle, professing that God had kindled it there for them, but the fire CAME OUT from BEFORE the Lord, and ALL the PEOPLE SAW it. The victims were consumed by a fire evidently of no human kindling. Josephus says that "a fire proceeded from the victims themselves of its own accord, which had the appearance of a flash of lightning" εξ αυτων πυρ ανηφθη αυτοματον, και ὁμοιον αστραπης λαμπηδονι ὁρωμενον τῃ φλογι· "and consumed, all that was upon the altar." - Antiq., lib. iii., c. 8, s. 6, edit. Haverc. And it is very likely that by the agency of the ethereal or electric spark, sent immediately from the Divine presence, the victims were consumed. The heathens, in order to give credit to their worship, imitated this miracle, and pretended that Jupiter testified his approbation of the sacrifices offered to him by thunder and lightning: to this VIRGIL seems to allude, though the words have been understood differently.
Audiat haec genitor, qui foedera fulmine sancit.
AEn. xii., ver. 200.
"Let Jupiter hear, who sanctions covenants by his thunder."
On which words Servius makes this remarkable comment: Quia cum fiunt foedera, si coruscatio fuerit, confirmantur. Vel certe quia apud majores arae non incendebantur, sed ignem divinum precibus eliciebant qui incendebant altaria. "To sanction the covenant signifies to confirm it; for when a covenant was made, if there were a flash of lightning, it was considered to be thereby confirmed: or rather because our ANCESTORS lighted no fire upon the altars, but obtained by their supplications divine fire," c. The expression apud majores, "among our ancestors," shows that they could boast of no such divine fire then nor could they ever before, as the whole account was borrowed from the Jews. Solinus Polyhistor gives us an account to the same effect; for, speaking of the hill of Vulcan in Sicily, he says: In quo, qui divinte rei operantur, ligna vitea super aras struunt, nec ignis apponitur in hanc congerlem: cum prosicias intulerunt, si adest deus, si sacrum probatur, sarmenta licet viridia sponte concipiunt, et nullo inflagrante halitu, ab ipso numine fit accendium, cap. v. in fine. "They who perform sacred rites in this place, put a bundle of vine-tree wood upon the altar, but put no fire to it; for when they lay the pieces of the victim upon it, if the deity be present, and he approve the sacrifice, the bundle, although of green wood, takes fire of itself, and without any other means the deity himself kindles the flame." These are remarkable instances, and show how exactly the heathen writers have borrowed from the sacred records. And in farther imitation of this miracle, they had their perpetual fire in the temple of Vesta, which they feigned to have descended at first from heaven, and which they kept with the most religious veneration.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain Lev 9:23. And Moses — Went in with Aaron,…
Lev 9:23. And Moses — Went in with Aaron, to direct him, and to see him perform those parts of his office which were to be done in the holy place, about the lights, and the table of show-bread, and the altar of incense, upon which part of the blood of the sacrifices now offered was to be sprinkled, Lev 4:7; Lev 4:16. And blessed the people — Prayed to God for his blessing upon them, as this phrase is explained Num 6:23, &c., and particularly for his gracious acceptation of these and all succeeding sacrifices, and for his signification thereof by some extraordinary token. And the glory of the Lord — Either a miraculous brightness shining from the cloudy pillar, as Exo 16:10, or a glorious and visible discovery of God’s gracious presence and acceptance of the present service.
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 Aaron, having now gone through the cycle of priestly…
Aaron, having now gone through the cycle of priestly duties connected with the brass altar, accompanies Moses into the tent of Meeting. It was reasonable that Moses, as the divinely appointed leader of the nation, should induct Aaron into the tabernacle.
Blessed the people - This joint blessing of the mediator of the Law and the high priest was the solemn conclusion of the consecration and Inauguration. (Compare 2Ch 6:3-11.) According to one tradition, the form used by Moses and Aaron resembled Psa 90:17. But another form is given in the Targum of Palestine, “May your offerings be accepted, and may the Lord dwell among you and forgive you your sins.”
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 Testimony. To offer incense, which always preceded the morning…
Testimony. To offer incense, which always preceded the morning holocaust. --- Glory; or fire, probably issuing from the tabernacle, and consuming the victims in a moment. Thus God was pleased to shew his approbation of the priests and victims, (Calmet) and at the same time, to impress a religious awe upon the minds of the spectators. (Haydock) --- This fire was carefully preserved and nourished by the priests with wood; though the Rabbins say, this was done only to conceal the miracle of its perpetual continuance. A fire of the same nature, came down upon the victims, when Solomon dedicated his temple, (2 Paralipomenon vii. 1,) and was kept burning till the captivity, when it was hidden in a cistern. Being found afterwards, like a muddy water, God rekindled it again, (2 Machabees i. 18; ii. 10,) and it was not lost till the persecution of Epiphanes.
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).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain Moses and Aaron went into the tabernacle--Moses, according to…
Moses and Aaron went into the tabernacle--Moses, according to the divine instructions he had received, accompanied Aaron and his sons to initiate them into their sacred duties. Their previous occupations had detained them at the altar, and they now entered in company into the sacred edifice to bear the blood of the offerings within the sanctuary.
the glory of the Lord appeared unto all the people--perhaps in a resplendent effulgence above the tabernacle as a fresh token of the divine acceptance of that newly established seat of His worship.
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 23. Moses and Aaron went into the tabernacle —…
23. Moses and Aaron went into the tabernacle — “Tent of meeting,” (R.V.) This is the first recorded entrance of any human being into the tabernacle after its dedication, when it was so filled with glory that Moses could not enter. The purpose of their entering is not revealed. It is probable that they drew near to Jehovah in communion and intercession for the people, to burn incense, and to trim the lamps. Exo_30:7-8. When the lawgiver and the high priest came out and blessed the people, the glory within flashed out and consumed… the burnt offering, signifying the divine acceptance, and impressing all the people with a sense of the goodness of Jehovah, and of his majesty, in view of which they shouted for joy, and before which they fell on their faces. The words of the threefold benediction are recorded in Num_6:22-27, which is probably a repetition of a former communication of the same formula which, we doubt not, was used on this solemn occasion. The shouting is the first outburst of gladness in the Old Testament worship of Jehovah. It was fitting that those who had profaned their lips in shouting the orgies of a pagan worship (Exo_32:17) should now employ them in uttering the praises of their reconciled God. There is always joy when God makes his abode with men. Fulness of joy is the natural expression of fulness of the Spirit.
Eph_5:18-19. This display of the divine majesty following the consecration and first service of the Levitical priesthood has a striking parallel fifteen centuries later, after the anointing of the Holy Ghost had consecrated, as priests unto God, the one hundred and twenty in Jerusalem, and they had rendered their first service in proclaiming Jesus the Lamb that was slain but lives again, when the glory of divine grace more marvellously smote the multitude at the coming forth of the anointed from their tabernacle, the upper chamber, to minister through all ages at a more glorious altar. The parallel is so perfect as to suggest that the first may have been intended to typify the second. See Acts 2.
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 23. And Moses and Aaron went into the tent…
23. And Moses and Aaron went into the tent of meeting] The meaning of this action is not explained and the clause has been interpreted in various ways. If it be regarded as introducing Aaron to the tent of meeting, and to the duties which he had to perform there, the reason why Aaron has not hitherto brought any of the blood into the Holy place is apparent.
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 (23) Went into the tabernacle of the congregation.—Better, went…
(23) Went into the tabernacle of the congregation.—Better, went into the tent of meeting. The sacrifices being ended, there still remained the burning of the incense on the golden altar which stood in the tabernacle. Hence Aaron, conducted by Moses, left the court where the altar of burnt offering stood, and where the sacrifices had been offered, and went into the holy place where the altar of incense stood to perform this last act of the ritual. (See Exo_30:7, &c.) Having already delivered to Aaron the charge of all the things connected with the sacrifices in the court, Moses now also committed to him the care of the things within the sanctuary, showing him, at the same time, how to offer the incense, how to arrange the shewbread on the table, how to light and trim the lamps of the candlestick, &c., all of which were in the sanctuary. There can, however, hardly be any doubt that whilst there they prayed, as tradition informs us, for the promised manifestation of the Divine presence.
And came out, and blessed the people.—According to an ancient tradition embodied in the Chaldee Version of the Pentateuch, the blessing which Moses and Aaron unitedly bestowed upon the people on coming out of the sanctuary, was as follows :—“May the word of the Lord accept your sacrifice with favour, and remit and pardon your sins.”
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And the glory of the Lord appeared.—To show his gracious acceptance of the institution of the priesthood, and of the whole service connected therewith, God manifested himself in the more luminous appearance of the cloudy pillar. This glorious appearance which, in a lesser degree, always filled the tabernacle, was now visible in greater effulgence to all the people who witnessed the installation. (Comp. Exo_16:10; Exo_40:34; 1Ki_8:10-12.)
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain Moses (for the last time) and Aaron (for the…
Moses (for the last time) and Aaron (for the first time) went into the tabernacle in the character of priest. During this visit Moses committed to Aaron the care of the things within the tabernacle, as he had already given him the charge of all connected with the sacrifices of the court. Not till after this is Aaron fully initiated into his office. "No man taketh this honour unto himself, but he that is called of God, as was Aaron". (Heb_5:4) On coming out from the tabernacle, Moses and Aaron, standing near the door, unite in blessing the congregation, in order to show the harmony between them and the capacity of blessing in the Name of the Lord enjoyed by Aaron as by Moses. The latter has now divested himself of that part of his office which made him the one mediator between God and his people, Aaron is henceforth a type of Christ as well as Moses. While giving the joint blessing, the glory of the Lord appeared unto all the people, proceeding from the ark, and enveloping the lawgiver and the priest as they stood together.
HOMILIES BY S.R. ALDRIDGE Vers. 23, 24. The glory of the Lord.
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The petition of Moses was, "Show me thy glory." The wisdom, power, and goodness of the Almighty are visible in all his works, and "the heavens declare his glory," but man longs for a fuller display of the matchless perfections of Deity. The artist is superior to his handiwork, and to view God is a greater satisfaction than to contemplate the evidences of his existence and skill that lie around us. To behold him as he is, to "see his face" in its undimmed luster, this is reserved as the special joy of heaven. In the mean time, it was permitted the Israelites to gaze upon material manifestations of his presence, and it is the delight of Christians to cash spiritual glimpses of his glory, by faith seeing him who is invisible.
I THE FORM ASSUMED BY THE GLORY OF THE LORD.
1. A brightness manifest to all the people. Compare this passage with Num_16:42, and the conclusion is natural that there was a brilliant illumination of the cloud that ordinarily rested upon the tabernacle. Therein Jehovah was ever visible, but now revealed in such wondrous guise that his glory was patent to the dullest eye. Deity no longer concealed but expressed. When Jesus Christ came as the Word, the evangelist declares, "We beheld his glory, as of the only begotten of the Father." The face is the noblest part of the body, the dial-plate of character, the index of the soul; hence in the face of Jesus Christ we behold the light of the knowledge of the glory of God. The gospel dispensation "exceeds in glory", (2Co_3:9) for it is the "ministration of the Spirit," the "ministration of the righteousness" of God. The answer to the request of Moses was contained in the assurance that all the goodness of God should pass before him; and when there is an outpouring of the Spirit, so that many turn to the Saviour and rejoice in the mercy and loving-kindness of God who will have all men to be saved, then is the glory of the Lord revealed and all flesh see it together.
2. A mighty energy, as flaming fire, attesting the acceptance of the sacrifices. These were suddenly consumed, showing that the power of God can accomplish at once what at other times requires a long period under the operation of customary laws. There is not merely attractive brilliancy in God, there is majestic might which may be used for or against us, according to our obedience or disobedience. When tongues of fire sat upon the disciples at Pentecost, their whole being body, soul, and spirit, mind, affection, and will seemed immediately permeated with the Spirit of Christ, and they spoke with boldness and witnessed with great power, so that thousands were added to the Church. Let God appear, and men shall be saved, not in units, but in multitudes. Who can tell what shall be the result of Christ"s appearing in glory? This we know, that the offerings upon the altar, the Christians dedicated to his service, shall be transformed into his likeness, the imitation not gradual as in ordinary seasons, but instantaneous.
3. The unusual glory proceeding from the ordinary manifestation. The fire "came out from before the Lord." It was not a different power, therefore, but the usual Shechinah fire exhibited to all in wondrous operation. The truths that evoke such feeling and lead to such holy action in times of refreshing and revival, are those which have been previously insisted on, only now accompanied with potency, the breath of the Spirit kindling the embers into a glow, and causing the heat so to radiate as to affect large circles of humanity. The arm of the Lord, always present, is revealed; its might, perceived by the few, is shown to the many.
II THE TIME AT WHICH THE GLORY OF GOD APPEARS.
1. We may expect it at eventful stages in the history of his Church. Here at the establishment of the order of priesthood, to sanction it, to express approval of the men appointed, and to complete their consecration. The altar fire and all its future offerings were thus hallowed. When some principle of the Divine government is to be vindicated, or some messenger honoured in the sight of the people, or a new departure made in the accomplishment of his purposes, then may we anticipate displays of supernatural beauty and force.
2. When, his instructions have been respected, his commands faithfully observed. There had been seven days of watching, and the eighth day was marked by confession of sin and dedicatory sacrifices. God was honoured, and evinced his delight thereat. Sanctification precedes the manifestation of Divine power. (Jos_3:5 Lev_9:4)
3. When it has been prophesied by his servants. This was a fulfillment of Moses" prediction, and may incite us to study Scripture and value its prophetic statements. It is remarkable how the way has been ever prepared for "mighty works" by previous announcement, as if to fit men to appreciate the miracles and to recognize them as coming from God. The herald proclaims the advent of the king.
4. When his servants have drawn nigh to his presence, and invoked a blessing upon the people. Prayer is the fleeting breath that proves of such marvelous efficacy in securing tokens of God"s favour. Would we see the glory of God in the sanctuary? then let us try to approach the very throne of Deity. To be led in supplication into the holiest of all is to "bring all heaven before our eyes." Jesus, our Prophet-Priest, ascended as he was blessing the disciples; the fruits of his invocation were quickly seen at Pentecost, and they continue to enrich and. gladden the Church.
III THE EFFECT IT PRODUCES,
1. Enthusiasm. The people "shouted" for joy and thanksgiving, they gave utterance to their admiration and excitement. That Jehovah should condescend thus to visit his children, that the Infinite One should so openly reveal himself! The coldest are warmed into emotion, the hardest surfaces yield, the sternest natures cannot repress exclamations of astonishment when they perceive the signs of a presence more than mortal.
2. Reverence. "They fell on their faces," to worship. Awe filled their minds and prostrated their bodies. Never should excitement lead to forgetfulness of the respect due to God. And if it be otherwise, there is reason to suspect the genuineness of the professedly Divine exhibition of approval. We may fear lest the fire has been begotten not of heaven but of earth.
CONCLUSION. Will any refuse to behold in Christ "the brightness of the Father"s glory"? Here "all" the people saw the glory. Age, sex, or rank no hindrance. There may be a difference in the apprehension of the significance of the spectacle, but it should awaken gratitude and veneration in every breast. S.R.A.
Vers. 23, 24. The manifested presence.
The fulfillment of the Divine promise (verse 6) by the manifested presence of Jehovah suggests
I ITS CONSISTENCY WITH OTHER DIVINE MANIFESTATIONS. God so revealed his presence when he did visibly appear to man, that there should be no delusion in the matter. None could, none did, mistake the "glory of the Lord" for the Lord himself. (Exo_3:2 Exo_24:16, 17 33:9 2Ch_7:1 1Ki_18:38 Isa_6:1)
II ITS THREEFOLD SIGNIFICANCE. It plainly intimated:
1. God"s presence in the midst of the comp.
2. His acceptance of their sacrifice and his pleasure in his people.
3. His approval of the Aaronic appointment, and of the way in which his service had been conducted.
This emphatically, for the time chosen was the first day on which the high priest had served at his altar.
III ITS IMMEDIATE EFFECT ON THE MIND OF THE MULTITUDE. When "all the people saw," they were incited to
(1) rapturous delight: "they shouted;" and
(2) reverential prostration: they "fell on their faces.
At such a vision reverence and joy mingled within them, and stirred their souls to intense spiritual emotion. A visible appearance, acting strongly on the soul through the senses, produces an immediate and powerful present effect. How deep it will descend, and how long it will last, depends on the sincerity, spirituality, fullness of the meditation, prayer, resolution, which follows the awe-inspiring spectacle. Far more depends on the wisdom with which the next hour (day) is spent, than on the excitements of the moment.
IV ITS CHRISTIAN COUNTERPART. There is in the Christian dispensation:
1. The temporary miraculous element. Here we have, as the counterpart, the "cloven tongues like as of fire". (Act_2:3)
2. That which is more important is the permanent supernatural element. Here we have the Divine illumination, the baptism of the Holy Ghost. Not the "glory of the Lord" visible to the eye, but the grace of God apprehended by the understanding mind; not the outward appearance, but the inward influence and indwelling; not the symbol of the Divine presence outside the tabernacle, but the very Spirit of the living God within the temple of the human body. (1Co_3:16 1Co_6:19) When we go up to the house of the Lord to "behold the beauty of the Lord," to "see his glory... in the sanctuary" (Psalm 27 and 63), we go up to behold no visible grandeurs, but to do that which is better far for all spiritual well-being:
(1) to realize his nearness to us;
(2) to learn and welcome his truth;
(3) to pour out our hearts before him in adoration, praise, and prayer;
(4) to open our souls to receive his indwelling, sanctifying Spirit. C.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.