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1On the eighth day, Moses called Aaron and his sons, and the elders of Israel;
2and 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 the LORD.
3You 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;
4and a bull and a ram for peace offerings, to sacrifice before the LORD; and a meal offering mixed with oil: for today the LORD appears to you.’”
5They brought what Moses commanded before the Tent of Meeting. All the congregation came near and stood before the LORD.
6Moses said, “This is the thing which the LORD commanded that you should do; and the LORD’s glory shall appear to you.”
7Moses 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 the LORD commanded.”
8So Aaron came near to the altar, and killed the calf of the sin offering, which was for himself.
9The 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;
10but the fat, and the kidneys, and the cover from the liver of the sin offering, he burned upon the altar, as the LORD commanded Moses.
11The meat and the skin he burned with fire outside the camp.
12He killed the burnt offering; and Aaron’s sons delivered the blood to him, and he sprinkled it around on the altar.
13They delivered the burnt offering to him, piece by piece, and the head. He burned them upon the altar.
14He washed the innards and the legs, and burned them on the burnt offering on the altar.
15He 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.
16He presented the burnt offering, and offered it according to the ordinance.
17He 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.
18He 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;
19and 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;
20and they put the fat upon the breasts, and he burned the fat on the altar.
21Aaron waved the breasts and the right thigh for a wave offering before the LORD, as Moses commanded.
22Aaron 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.
23Moses and Aaron went into the Tent of Meeting, and came out, and blessed the people; and the LORD’s glory appeared to all the people.
24Fire came out from before the LORD, and consumed the burnt offering and the fat upon the altar. When all the people saw it, they shouted, and fell on their faces.
The Baptism of Fire
By Zac Poonen2.3K58:53LEV 9:24PSA 139:23JER 6:16JER 8:8MAL 4:5MAT 3:2MAT 7:23LUK 16:13GAL 2:20
This sermon emphasizes the importance of repentance and preparing our hearts to receive Christ, drawing parallels to John the Baptist's ministry of preparing the way for Jesus. It highlights the need for genuine repentance, understanding the seriousness of sin, and the danger of neglecting the message of turning from sin. The sermon stresses the significance of fathers taking responsibility for their children's spiritual upbringing and the necessity of being baptized in the fire of God for true transformation and spiritual growth.
The Quarrel of God's Covenant
By Carter Conlon1.9K54:01God's CovenantLEV 9:22LEV 26:25HEB 10:26In this sermon, the preacher uses the analogy of a young calf being released into a field to describe the joy and healing that God promises to those who fear His name. He emphasizes that God will set free the oppressed, give sound thinking, and break the chains of addiction and wickedness. However, the preacher also warns that there is a flashpoint where society becomes so entrenched in evil that God's justice becomes necessary. He references Isaiah chapter 4 to highlight the desperation and judgment that will come upon those who reject God's truth. The preacher concludes by lamenting the lack of a living word from the pulpits in a nation that is turning away from God.
On Whom God's Fire Falls (Tamil)
By Zac Poonen1.5K1:03:31GEN 4:3LEV 9:24
This sermon emphasizes the importance of being filled with the Holy Spirit and giving our best to God, warning against counterfeit anointings and false manifestations. It highlights the need to discern between genuine and counterfeit spiritual experiences, focusing on the significance of offering our best to God to receive His true fire and approval. The speaker cautions against being deceived by emotionalism, manipulation, and false manifestations, urging believers to prioritize God above all else and seek the genuine fire of the Holy Spirit.
False Fire
By Ronald Glass1.3K59:51RevivalLEV 9:22In this sermon, the speaker addresses the issue of false fire in contemporary media revivalists. These charlatans deceive unsuspecting senior citizens into sending them money, living lavish lifestyles while claiming to do God's work. The speaker quotes Peter's words from the Bible, condemning these false ministers and urging them to repent. He emphasizes that genuine revival is not a staged event or a product of public demonstration, but a true encounter with the glory of God. The sermon also warns believers to be discerning and not be misled by emotional outbursts, as seen in past revivals.
Studies in Hebrews - Part 2
By Ken Baird52649:44LEV 9:23ISA 28:10HEB 1:1In this sermon, the preacher compares Jesus Christ with four different groups of people: angels, prophets, apostles, and priests. He emphasizes that Jesus is the ultimate source of rest for those who are weary and burdened. The preacher also discusses the significance of the two covenants, sacrifices, and the sanctuary in relation to Jesus as the high priest. He highlights the contrast between the Old Testament's gradual revelation of God and the comprehensive revelation of Jesus in the New Testament. The sermon encourages believers to have faith in Christ and not rely on tangible signs or miracles.
Friends From Zulu - Fire of Revival (Testimony Meeting)
By David Wilkerson3581:17:59RevivalLEV 9:22MAT 6:33In this sermon, the preacher shares a powerful testimony of a man who experienced the voice of the Holy Spirit. The man was about to shut a window when he heard God's voice telling him it was alright to shut it because God would be outside and he would be inside. This encounter with God broke the man and made him realize his own pride and selfishness. The preacher then goes on to talk about how God was also working in the lives of others in the congregation, breaking and cleansing them. The sermon emphasizes the importance of obedience to God and the need for personal repentance and sacrifice.
Please the Lord Now
By Mary Wilder Tileston0LEV 9:42CO 6:2EPH 5:15PHP 3:13JAS 4:13Mary Wilder Tileston emphasizes the importance of seizing the present moment for spiritual growth and sanctification, rather than dwelling on the past or worrying about the future. She highlights the significance of small acts of obedience, love, self-restraint, meekness, and patience as opportunities to serve and please God. By focusing on sanctifying the present moment, individuals can sanctify their entire lives and experience true growth in holiness.
Leviticus 9:24
By Chuck Smith0True WorshipDivine GuidanceLEV 9:24LEV 16:1LEV 16:12JHN 3:161PE 2:4Chuck Smith emphasizes the seriousness of God's intentions in reaching the world through a chosen priesthood, highlighting the dangers of 'strange fire'—actions taken without divine guidance. He explains that the priests' use of unauthorized fire symbolizes the consequences of acting on wrong motives, carelessness, or personal initiative rather than being led by the Spirit. Smith warns that seeking the right goals through improper means will not yield true results, and stresses the importance of waiting on the Spirit for direction in our service to God. He calls the church to avoid dead rituals and instead submit to the Spirit for genuine guidance.
The Spirit of Fire
By Samuel Chadwick0LEV 9:24NUM 3:4MAT 3:11LUK 12:49ACT 1:8ACT 2:3ROM 12:111CO 3:13HEB 12:29JUD 1:23Samuel Chadwick preaches about the significance of fire as a symbol of God's presence and approval, emphasizing the importance of true worship and devotion. He warns against offering 'strange fire' in place of God's fire, which leads to spiritual death and the secularization of the sanctuary. Chadwick highlights the necessity of the Holy Ghost fire in the Church, describing it as the ultimate gift of God that brings moral and spiritual passion, transforming believers into burning and shining lights for Christ. He stresses that true religion is characterized by fervent devotion, righteousness, and a consuming desire to save the lost, and that the Church's power lies in being clothed with the zeal of the Holy Ghost.
The Bible View
By B.A. Cundiff0LEV 9:2JHN 8:31JHN 14:15ACT 2:32ACT 26:182CO 6:21TH 4:31TH 5:231PE 1:15B.A. Cundiff preaches about the importance of sanctification as a second blessing or work of grace, emphasizing the need to destroy original sin or carnality through faith in God. He highlights how the carnal mind hinders unity among believers and blinds them from the true light, urging them to seek sanctification to be holy and please God. Cundiff encourages believers to aspire to be like God, emphasizing that holiness is the qualification to see God and enter heaven, and that being holy unites believers in Christ and enables them to do God's will on earth.
The Aaronic and Melchisedec Priesthood
By John Nelson Darby0Union with ChristPriesthoodLEV 9:22HEB 7:1John Nelson Darby explores the distinctions between the Aaronic and Melchisedec priesthoods, emphasizing that the Aaronic priesthood serves as a provisional means for addressing evil without judgment, while the Melchisedec priesthood represents a higher calling of royalty and blessing for all nations. He highlights that Christ, as a priest after the order of Melchisedec, not only intercedes for sinners but also blesses both the people and God, establishing a perfect union with Him. Darby stresses the importance of understanding our identity as kings with Melchisedec and the dual roles of mediation and union in our relationship with Christ, who maintains our communion with God through His righteousness. The sermon concludes with the notion that while we were once slaves in Egypt, we are now conquerors in the promised land, symbolizing our victory through Christ.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Keil-Delitzsch
- Matthew Henry
- Tyndale
Introduction
Aaron is commanded to offer, on the eighth day, a sin-offering and a burnt-offering, Lev 9:1, Lev 9:2. The people are commanded also to offer a sin-offering, a burnt-offering, peace-offerings, and a meat-offering, Lev 9:3, Lev 9:4. They do as they were commanded; and Moses promises that God shall appear among them, Lev 9:5, Lev 9:6. Aaron is commanded to make an atonement for the people, Lev 9:7. He and his sons prepare and offer the different sacrifices, Lev 9:8-21. Aaron and Moses bless the congregation, Lev 9:22, Lev 9:23. And the fire of the Lord consumes the sacrifice, Lev 9:24.
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, Lev 12:2, Lev 12:3; young beasts for sacrifice, Lev 22:27; persons that were unclean by leprosies, issues, and the like, Lev 14:8-10; Lev 15:13, Lev 15:14; Num 6:9, Num 6:10. So here, the priests, until the eighth day, were not admitted to minister in their office."
Verse 2
Take thee a young calf, etc. - As these sacrifices were for Aaron himself, they are furnished by himself and not by the people, for they were designed to make atonement for his own sin. See Lev 4:3. And this is supposed by the Jews to have been intended to make an atonement for his sin in the matter of the golden calf. This is very probable, as no formal atonement for that transgression had yet been made.
Verse 3
Take ye a kid - In Lev 4:14 a young bullock is commanded to be offered for the sin of the people; but here the offering is a kid, which was the sacrifice appointed for the sin of the ruler, Lev 4:22, Lev 4:23, and hence some think that the reading of the Samaritan and the Septuagint is to be preferred. Speak unto the Elders of Israel, these being the only princes or rulers of Israel at that time; and for them it is possible this sacrifice was designed. It is however supposed that the sacrifice appointed Lev 4:14 was for a particular sin, but this for sin in general; and that it is on this account that the sacrifices differ.
Verse 6
And the glory of the Lord shall appear - God shall give the most sensible signs of his presence among you; this he did in general by the cloud on the tabernacle, but in this case the particular proof was the fire that came out from before the Lord, and consumed the burnt-offering; see Lev 9:23, Lev 9:24.
Verse 7
Make an atonement for thyself - This showed the imperfection of the Levitical law; the high priest was obliged to make an expiation for his own sins before he could make one for the sins of the people. See the use made of this by the apostle, Heb 5:3; Heb 7:27; Heb 9:7.
Verse 22
And Aaron lifted up his hand toward the people, and blessed them - On lifting up the hands in prayer, see Exo 9:29. The form of the blessing we have in Num 6:23, etc.: "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!" See the notes on these passages Exo 9:29 (note), and Num 6:23 (note). And came down from offering of the sin-offering, etc. - A sin-offering, a burnt-offering, a meat-offering, and peace-offerings, were made to God that his glory might appear to the whole congregation. This was the end of all sacrifice and religious service; not to confer any obligation on God, but to make an atonement for sin, and to engage him to dwell among and influence his worshippers.
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, etc., etc. And the glory of the Lord appeared - To show that every thing was done according to the Divine mind, 1. The glory of Jehovah appears unto all the people; 2. A fire came out from before the Lord, and consumed the burnt-offering. This was the proof which God gave upon extraordinary occasions of his acceptance of the sacrifice. This was done probably, 1. In the case of Abel, Gen 4:4. 2. In the case of Aaron; see above, Lev 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, Ch1 21:28. 6. In the case of Solomon dedicating the temple, Ch2 7:1. 7. In the case of Elijah, Kg1 18:38. Hence to express the accepting of an offering, sacrifice, etc., the verb דשן dishshen is used, which signifies to reduce to ashes, i. e., by fire from heaven. See Psa 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 practiced 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," etc. 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.
Verse 24
When all the people saw, they shouted, and fell on their faces - 1. The miracle was done in such a way as gave the fullest conviction to the people of its reality. 2. They exulted in the thought that the God of almighty power and energy had taken up his abode among them. 3. They prostrated themselves in his presence, thereby intimating the deep sense they had of His goodness, of their unworthiness, and of the obligation they were under to live in subjection to his authority, and obedience to his will - This celestial fire was carefully preserved among the Israelites till the time of Solomon, when it was renewed, and continued among them till the Babylonish captivity. This Divine fire was the emblem of the Holy Spirit. And as no sacrifice could be acceptable to God which was not salted, i. e., seasoned and rendered pleasing, by this fire, as our Lord says, Mar 9:49, so no soul can offer acceptable sacrifices to God, but through the influences of the Divine Spirit. Hence the promise of the Spirit under the emblem of fire, Mat 3:11, and its actual descent in this similitude on the day of pentecost, Act 2:3, Act 2:4. The most remarkable circumstance in this chapter is the manifestation of the presence of God, and the consuming of the victims by the miraculous fire. We have already seen that the chief design of these sacrificial rites was to obtain reconciliation to God, that the Divine Presence might dwell and be manifested among them. To encourage the people to make the necessary preparations, to offer the sacrifices in a proper spirit, and to expect especial mercies from the hand of God, Moses promises, Lev 9:4, that the Lord would appear unto them on the morrow, and that his glory should appear, Lev 9:6. In hope or expectation of this, the priest, the elders, and the people purified themselves by offering the different sacrifices which God had appointed; and when this was done God did appear, and gave the fullest proofs of his approbation, by miraculously consuming the sacrifices which were prepared on the occasion. Does not St. John evidently refer to these circumstances, Jo1 3:2, Jo1 3:3 : "Beloved, now are we the sons of God; and it doth not yet appear what we shall be; but we know that when he shall appear, we shall be like him, for we shall see him as he is; and every man that hath this hope in him, purifieth himself, even as he is pure." This manifestation of God in the tabernacle was a type of his presence, first, in the Church militant on earth; and secondly, in the Church triumphant in heaven. They who expect to have the presence of God here, must propitiate his throne of justice by the only available sacrifice; they who wish to enjoy everlasting felicity, must be purified from all unrighteousness, for without holiness none can see the Lord. If we hope to see him as he is, we must resemble him. How vain is the expectation of glory, where there is no meetness for the place! And how can we enter into the holiest but by the blood of Jesus? Heb 10:19. And of what use can this sacrifice be to those who do not properly believe in it? And can any faith, even in that sacrifice, be effectual to salvation, that does not purify the heart? Reader! earnestly pray to God that thou hold not the truth in unrighteousness.
Introduction
THE PRIESTS' ENTRY INTO OFFICE. (Lev. 9:1-24) Moses called . . . Take thee a young calf for a sin offering--The directions in these sacred things were still given by Moses, the circumstances being extraordinary. But he was only the medium of communicating the divine will to the newly made priests. The first of their official acts was the sacrifice of another sin offering to atone for the defects of the inauguration services; and yet that sacrifice did not consist of a bullock--the sacrifice appointed for some particular transgression, but of a calf, perhaps not without a significant reference to Aaron's sin in the golden calf [Exo 32:22-24]. Then followed a burnt offering, expressive of their voluntary and entire self-devotement to the divine service. The newly consecrated priests having done this on their own account, they were called to offer a sin offering and burnt offering for the people, ending the ceremonial by a peace offering, which was a sacred feast. This injunction, "to make atonement for himself and for the people" (Septuagint, "for thy family"), at the commencement of his sacred functions, furnishes a striking evidence of the divine origin of the Jewish system of worship. In all false or corrupt forms of religion, the studied policy has been to inspire the people with an idea of the sanctity of the priesthood as in point of purity and favor with the Divinity far above the level of other men. But among the Hebrews the priests were required to offer for the expiation of their own sins as well as the humblest of the people. This imperfection of Aaron's priesthood, however, does not extend to the gospel dispensation: for our great High Priest, who has entered for us into "the true tabernacle," "knew no sin" (Heb 10:10-11).
Verse 8
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.
Verse 17
meat offering . . . wave offering--It is observable that there is no notice taken of these in the offerings the priests made for themselves. They could not bear their own sins: and therefore, instead of eating any part of their own sin offering, as they were at liberty to do in the case of the people's offering, they had to carry the whole carcasses "without the camp and burn them with fire" [Exo 29:14; Lev 4:12].
Verse 22
Aaron lifted up his hand . . . and blessed them--The pronouncing of a benediction on the people assembled in the court was a necessary part of the high priest's duty, and the formula in which it was to be given is described (Num 6:23-27). came down from offering--The altar was elevated above the level of the floor, and the ascent was by a gentle slope (Exo 20:26).
Verse 23
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.
Verse 24
there came a fire out from . . . the Lord--A flame emanating from that resplendent light that filled the holy place flashed upon the brazen altar and kindled the sacrifices. This miraculous fire--for the descent of which the people had probably been prepared, and which the priests were enjoined never to let go out (Lev 6:13) --was a sign, not only of the acceptance of the offerings and of the establishment of Aaron's authority, but of God's actual residence in that chosen dwelling-place. The moment the solemn though welcome spectacle was seen, a simultaneous shout of joy and gratitude burst from the assembled congregation, and in the attitude of profoundest reverence they worshipped "a present Deity." Next: Leviticus Chapter 10
Introduction
INTRODUCTION TO LEVITICUS 9 Aaron and his sons, being consecrated to and invested with the priest's office, are called upon to the exercise of it, to offer a sin offering and a burnt offering for themselves, and all sorts of offerings, a sin offering, a burnt offering, peace offerings, and a meat offering, for the people; and a promise is made for their encouragement, that the glory of the Lord would appear to them, Lev 9:1 and which were in their course accordingly offered; first, Aaron's sin offering for himself, Lev 9:8 then his burnt offering, Lev 9:12 after that the several offerings of the people before mentioned, Lev 9:15 when Aaron and Moses blessed the people, the one as soon as he had done offering, and both together when they came out of the tabernacle, Lev 9:22 upon which a fire came forth from the Lord, and consumed the burnt offering upon the altar, Lev 9:24.
Verse 1
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.
Verse 2
And he said unto Aaron,.... In the presence of the people of Israel: take thee a young calf for a sin offering; one not exceeding a year old, as in Lev 9:3 but this was not for the sin of making the calf only, to which the Jewish writers restrain it, but for all other sins of his, which it was necessary should be expiated before he offered sacrifices for the sins of others: and a ram for a burnt offering; being a strong and innocent creature, was a proper emblem of Christ, the Lamb of God, that takes away by his sacrifice the sins of men: without blemish; this character belongs, as Aben Ezra observes, both to the calf and ram, which were both to be without spot, and so proper types of Christ the Lamb without spot and blemish, free both from original and actual sin: and offer them before the Lord; on the altar of burnt offering, which stood in the court of the tabernacle near where Jehovah was, to whom every sacrifice for sin was to be offered, being committed against him, and whose justice must be satisfied for it.
Verse 3
And unto the children of Israel thou shalt speak,.... That is, Aaron should speak to them, for being now high priest, Moses had no more to do with the sacrifices of the people, but it was incumbent on Aaron to call upon them to bring them to him such as the Lord by this law required of them: saying, take ye a kid of the goats for a sin offering; this creature fitly represented Christ as made sin, and an offering for sin, in the room of his people: and a calf, and a lamb; both of them, as before observed, were proper emblems of Christ in his strength and innocence, sometimes called the fatted calf, and frequently the Lamb of God, Luk 15:23 Joh 1:29, both of the first year, without blemish, for a burnt offering; denoting the tenderness of Christ, his spotless purity, and painful sufferings.
Verse 4
Also a bullock and a ram for peace offerings, to sacrifice before the Lord,.... An offering being made for the atonement of sin, and the gift of a whole burnt offering accepted by the Lord upon that, peace offerings were to be sacrificed thereupon; one part of which belonged to the Lord, as the fat and the blood; another part to the priest, as the shoulder and the breast; and the rest to the owners to make a feast with, expressive of the peace and joy which arise from the expiation and atonement of sin, by the great sacrifice of Christ, in commemoration of which a feast is kept by the Lord's people: and a meat offering mingled with oil; with oil olive; each of these offerings are treated of in the preceding chapters, where an account is given of them, and the mystery of them explained: for today the Lord will appear unto you; or "and today", as in Lev 9:6 so Noldius (e); for this is not observed as a reason why the sacrifices were to be offered, but as a promise of the divine appearance, as an encouragement thereunto; and may have special respect to some visible splendour and lustre of the divine glory more than ordinary; and particularly to the fire that should come out from before the Lord, and consume the sacrifice, Lev 9:24 and so Ben Gersom interprets it. And this being on the eighth day of the consecration of the priests, may lead our thoughts to the day when our great High Priest rose from the dead, the day after the seventh, or the Jewish sabbath, even on the eighth day, or first day of the week, on which he made frequent appearances to his disciples; see Mar 16:9. (e) P. 395, No. 1340.
Verse 5
And they brought that which Moses commanded before the tabernacle of the congregation,.... That is, Aaron and his sons, and all the children of Israel, as the Targum of Jonathan paraphrases it. All the above sacrifices they brought into the court of the tabernacle to be offered up: and all the congregation drew near, and stood before the Lord; that is, the elders of Israel, who were called together, Lev 9:1, the heads of the tribes who represented the people; as many as well could be admitted into the court no doubt were, to be spectators of Aaron and his sons officiating first in their new office, and to see their own sacrifices offered; and they stood over against where was the symbol of the divine Presence; and the Targum of Jonathan says, they stood with a perfect heart; and no doubt but they were heartily sincere and upright in their sacrifices, as they had been in their donations toward the building the tabernacle, and providing things belonging to it; and they stood with all humility, reverence, and devotion.
Verse 6
This is the thing which the Lord commanded that ye should do,.... Namely, what they had done, bring the creatures and things for sacrifice they had: and the glory of the Lord shall appear unto you; either Christ, the brightness of his Father's glory, in an human form, as a presage of his future incarnation, as he frequently did; or some more than ordinary refulgence of glory breaking out of the holy of holies, where God had now taken up his dwelling between the cherubim; or, as Aben Ezra explains it, the fire that should go out from him, and consume the sacrifice, which would be a demonstration of his presence with them, and of his acceptance of the sacrifice.
Verse 7
And Moses said unto Aaron,.... This is only observed to show, that as Aaron did not take upon him this office of himself, but was called unto it, and invested with it, by the appointment of God, so neither did he enter upon it but through the call of God by Moses, in the sight of the congregation: go unto the altar, and offer thy sin offering, and thy burnt offering; the young calf and ram: and make an atonement for thyself and for the people; first for himself, and then for the people; for, as Aben Ezra says, a man cannot atone for another until he is pure from all sin; which is a character only to be found in Christ, our great High Priest, and so a proper person to atone for and take away the sins of others: hence the priests under the law, with their sacrifices, could never take away sin really, only typically; and this shows the imperfection of the Levitical priesthood, that the priests of that order were obliged to offer first for their own sins; this our high priest, of another order, needed not to do; see Heb 7:27. and offer the offering of the people, and make atonement for them; typical of the true and full atonement made by Christ, when he offered himself without spot to God: as the Lord commanded; Aaron to do, and as he commanded Christ, his Son and our surety, the antitype of Aaron, Joh 10:18.
Verse 8
Aaron therefore went unto the altar,.... Of burnt offering, freely and cheerfully, at the direction and introduction of Moses, who acted in this affair in the name of the Lord: and slew the calf of the sin offering, which was for himself; which was to be offered first, as it was proper it should, that, atonement being made for his sins, his after burnt offering might be accepted with God, and he be fit to offer the sacrifices of the people: the calf he slew on the north side of the altar, where all the sin offerings and burnt offerings were slain; see Lev 1:11.
Verse 9
And the sons of Aaron brought the blood unto him,.... The blood of the calf of the sin offering, which they had received in a basin when it was slain: and he dipped his finger in the blood, and put it upon the horns of the altar; the four horns of it, as Moses had done at his consecration, which was an example to him, Lev 8:15. This was typical of the blood of Christ, to which persons may have recourse from the four quarters of the world for atonement and pardon: and poured out the blood at the bottom of the altar; what remained after he had put what was proper on the horns of it.
Verse 10
But the fat, and the kidneys, and the caul above the liver of the sin offering, he burnt upon the altar,.... The Septuagint version is, "he offered them": as the Lord commanded Moses; see Lev 4:8.
Verse 11
And the flesh and the hide he burnt with fire without the camp. With common fire, for the fire from the Lord came only upon the altar, which perhaps may be the reason of this expression being used when anything was burnt without the camp, and not on the altar, see Exo 29:14. Jarchi observes, that we do not find a sin offering burnt without the camp but this; which is a great mistake; see Lev 4:11. . Leviticus 9:12 lev 9:12 lev 9:12 lev 9:12And he slew the burnt offering,.... The ram, which was for himself also; this he slew at the north side of the altar, Lev 1:11. and Aaron's sons presented unto him the blood: which they had received into a basin, when it was slain: which he sprinkled round about upon the altar; as he had seen Moses do before him, Lev 8:19.
Verse 12
And they presented the burnt offering to him,.... After it was cut in pieces, as the ram of the burnt offering was by Moses, Lev 8:20 and so it was done to this, as appears by what follows: with the pieces thereof, and the head, and he burnt them upon the altar; the Septuagint version is, "he put them on the altar".
Verse 13
And he did wash the inwards and the legs,.... As Moses also had done, Lev 8:21. and burnt them upon the burnt offering on the altar; upon the pieces, and the head, before mentioned, said to be burnt, or "after" the burnt offering, after they were burnt: the Septuagint version is as before.
Verse 14
And he brought the people's offering,.... To the altar, having offered his own first: and took the goat, which was the sin offering for the people, and slew it; where he had slain his own: and offered it for sin, as the first: the first offering he offered for himself, which was of the same sort.
Verse 15
And he brought the burnt offering,.... The calf and the lamb, Lev 9:3. and offered it according to the manner; judgment, ordinance, and appointment of God respecting that sort of offerings; see Lev 1:1.
Verse 16
And he brought the meat offering,.... Made of fine flour, with oil and frankincense put upon it, see Lev 2:1. and took a handful thereof, and burnt it upon the altar; see Lev 2:2. beside the burnt sacrifice of the morning; the daily morning sacrifice, which was not to be omitted on account of these extraordinary sacrifices, both for the priest and for the people; or "after the burnt sacrifice of the morning"; for no sacrifice was offered up before that: so Jarchi.
Verse 17
He slew also the bullock and the ram, a sacrifice of peace offerings, which was for the people,.... That they might feast, rejoice, and be glad that atonement was made for their sins, and their gifts and sacrifices accepted of God, see Rom 5:11. and Aaron's sons presented unto him the blood; of the peace offerings, the bullock and the ram, which they had received into a vessel as they were killing: which he sprinkled upon the altar round about; as he did with the blood of his own burnt offering, Lev 9:12.
Verse 18
And the fat of the bullock, and of the ram,.... Which in all offerings was the Lord's, and was burnt, see Lev 3:16. the rump; or tail of the ram; which in those countries was very large, and had a great deal of fat upon it; See Gill on Exo 29:22, Lev 3:9. and that which covereth the inwards; called the "omentum": and the kidneys, and the caul above the liver; and the fat that was upon each of these: Ben Gersom observes, that the kidneys and liver are mentioned last, to show that they were laid uppermost in waving (after directed to), that the owners might be stirred up, or moved by these things.
Verse 19
And they put the fat upon the breasts,.... Both of the bullock and of the ram, while they were waving: and he burnt the fat upon the altar; after having been waved.
Verse 20
And the breasts and the right shoulder,.... The breasts of the bullock and the ram, and the right shoulders of them both: Aaron waved for a wave offering before the Lord; which was given to him as his part of the peace offerings, after they had been thus waved before the Lord; whereby an acknowledgment was made that he was Lord of all, and had a right to all they had; in token of which these parts were given to his priests towards their maintenance: as Moses commanded; see Exo 29:27.
Verse 21
And Aaron lifted up his hand towards the people, and blessed them,.... After he had offered the above sacrifices both for himself and them: the manner of the priests lifting up their hands when they blessed is thus described; in the provinces the priests lift up their hands to their shoulders, and in the sanctuary above their heads, excepting the high priest, who did not lift up his hands above the plate of gold: but R. Judah says, the high priest lift up his hands above the plate, as it is said Lev 9:22 (f); the modern Jews describe it thus (g), they lift up their hands to their shoulders, and they lift up the right hand somewhat higher than the left; then they stretch out their hands, and part their fingers, and frame them so as to make five airs; between two fingers and two fingers one air, and between the forefinger and the thumb, and between the two thumbs; they spread out their hands so, that the middle (or palm) of the hand may be towards the earth, and the back part of it towards heaven: Aaron lift his hands upwards, signifying from whence he implored the blessing, and towards the people on whom he desired it might descend; in this was a type of Christ, who, after he had offered himself a sacrifice for the sins of his people, when he was risen from the dead and about to ascend to heaven, blessed his disciples, Luk 24:50 in Christ the saints are blessed with all spiritual blessings; by him they are procured for them, through his blood, sacrifice, and satisfaction; and he ever lives to make intercession for the application of them to them, see Eph 1:3. and came down from offering of the sin offering, and the burnt offering, and peace offerings; from the altar with joy, as the Targum of Jonathan; being glad he had done his service with acceptance; he is said to "come down", there being a rise or ascent to the altar, which, as Aben Ezra observes, was three cubits high, and therefore it is with propriety said he came down; which he did as soon as he had made an end of offering all the sacrifices. (f) Misn. Sotah, c. 7. sect. 6. (g) Schulchan Aruch, par. 1. Orach Chayim, c. 128. sect. 12.
Verse 22
And Moses and Aaron went into the tabernacle of the congregation,.... They went out of the court where the altar of burnt offering stood, and where Aaron had been offering the sacrifices; and they went into the holy place, where stood the altar of incense, the shewbread table, and the candlestick; and it is probable Moses went in with Aaron thither, to show him how to offer the incense, to order the shewbread on the table, and to light and trim the lamps of the candlestick; and so Jarchi observes, that he went in to teach him concerning the business of the incense; but it may be, it was also to pray for the people, as the Targum, and for the Lord's appearance to them, as was promised and expected, and that fire might descend on the sacrifices as a token of acceptance of them, as Aben Ezra notes: and came out, and blessed the people; Aaron had blessed them before, but now both Moses and Aaron blessed them, atonement being made by the sacrifice of Christ, and law and justice thereby fully satisfied; Christ and the law agree together in the blessing of the Lord's people; way was hereby made for the communication of blessings to them, consistent with the law of God, and his holiness and justice, Gal 3:10, and the glory of the Lord appeared unto all the people: some visible signs of his glory, some very great splendour or lustre, or breaking forth of his glory; or Christ, the glory of the Father, appeared in an human form, as a pledge of his future incarnation, when all the above sacrifices, which were types of him, would have their accomplishment; and this being immediately upon the offering of them, may signify that the glory of God greatly appears in the sacrifice and satisfaction of Christ, and in the redemption and salvation of his people in that way, Psa 21:4 and the glorious and gracious presence of God is enjoyed by his people, in consequence of the propitiatory sacrifice of Christ, which was signified by the mercy seat, from whence the Lord communed; and it is through Christ, his blood and sacrifice, saints have access to God, and fellowship with him, Eph 2:18.
Verse 23
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: 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
Introduction
And it came to pass on the eighth day, that Moses called Aaron and his sons, and the elders of Israel; Entrance of Aaron and his Sons upon their Office. - Lev 9:1-7. On the eighth day, i.e., on the day after the seven days' consecration, Aaron and his sons entered upon their duties with a solemn sacrifice for themselves and the nation, to which the Lord had made Himself known by a special revelation of His glory, to bear solemn witness before the whole nation that their service at the altar was acceptable to Him, and to impress the divine seal of confirmation upon the consecration they had received. To this end Aaron and his sons were to bring to the front of the tabernacle a young calf as a sin-offering for themselves, and a ram for a burnt-offering; and the people were to bring through their elders a he-goat for a sin-offering, a yearling calf and yearling sheep for a burnt-offering, and an ox and ram for a peace-offering, together with a meat-offering of meal mixed with oil; and the congregation (in the persons of its elders) was to stand there before Jehovah, i.e., to assemble together at the sanctuary for the solemn transaction (Lev 9:1-5). If, according to this, even after the manifold expiation and consecration, which Aaron had received through Moses during the seven days, he had still to enter upon his service with a sin-offering and burnt-offering, this fact clearly showed that the offerings of the law could not ensure perfection (Heb 10:1.). It is true that on this occasion a young calf was sufficient for a sin-offering for the priests, not a mature ox as in Lev 8:14 and Lev 4:3; and so also for the burnt-offerings and peace-offerings of the people smaller sacrifices sufficed, either smaller in kind or fewer in number than at the leading feasts (Num 28:11.). Nevertheless, not one of the three sacrifices could be omitted; and if no special peace-offering was required of Aaron, this may be accounted for from the fact, that the whole of the sacrificial ceremony terminated with a national peace-offering, in which the priests took part, uniting in this instance with the rest of the nation in the celebration of a common sacrificial meal, to make known their oneness with them.
Verse 6
After everything had been prepared for the solemn ceremony, Moses made known to the assembled people what Jehovah had commanded them to do in order that His glory might appear (see at Exo 16:10). Aaron was to offer the sacrifices that had been brought for the reconciliation of himself and the nation.
Verse 8
Accordingly, he offered first of all the sin-offering and burnt-offering for himself, and then (Lev 9:15-21) the offerings of the people. The sin-offering always went first, because it served to remove the estrangement of man from the holy God arising from sin, by means of the expiation of the sinner, and to clear away the hindrances to his approach to God. Then followed the burnt-offering, as an expression of the complete surrender of the person expiated to the Lord; and lastly the peace-offering, on the one hand as the utterance of thanksgiving for mercy received, and prayer for its further continuance, and on the other hand, as a seal of covenant fellowship with the Lord in the sacrificial meal. But when Moses says in Lev 9:7, that Aaron is to make atonement for himself and the nation with his sin-offering and burnt-offering, the atoning virtue which Aaron's sacrifice was to have for the nation also, referred not to sins which the people had committed, but to the guilt which the high priest, as the head of the whole congregation, had brought upon the nation by his sin (Lev 4:3). In offering the sacrifices, Aaron was supported by his sons, who handed him the blood to sprinkle, and the sacrificial portions to burn upon the altar. The same course was adopted with Aaron's sin-offering (Lev 9:8-11) as Moses had pursued with the sin-offering at the consecration of the priests (Lev 8:14-17). The blood was not taken into the sanctuary, but only applied to the horns of the altar of burnt-offering; because the object was not to expiate some particular sin of Aaron's, but to take away the sin which might make his service on behalf of the congregation displeasing to God; and the communion of the congregation with the Lord was carried on at the altar of burnt-offering. The flesh and skin of the animal were burnt outside the camp, as in the case of all the sin-offerings for the priesthood (Lev 4:11-12).
Verse 12
The burnt-offering was presented according to the general rule (Lev 1:3-9), as in Lev 8:18-21. המציא (Lev 9:12): to cause to attain; here, and in Lev 9:18, to present, hand over. לנתחיה, according to its pieces, into which the burnt-offering was divided (Lev 1:6), and which they offered to Aaron one by one. No meat-offering was connected with Aaron's burnt-offerings, partly because the law contained in Num 15:2. had not yet been given, but more especially because Aaron had to bring the special meat-offering commanded in Lev 6:13, and had offered this in connection with the morning burnt-offering mentioned in Lev 9:17; though this offering, as being a constant one, and not connected with the offerings especially belonging to the consecration of the priests, is not expressly mentioned.
Verse 15
Of the sacrifices of the nation, Aaron presented the sin-offering in the same manner as the first, i.e., the one offered for himself (Lev 9:8.). The blood of this sin-offering, which was presented for the congregation, was not brought into the holy place according to the rule laid down in Lev 7:16., but only applied to the horns of the altar of burnt-offering; for the same reason as in the previous case (Lev 9:8.), viz., because the object was not to expiate any particular sin, or the sins of the congregation that had been committed in the course of time and remained unatoned for, but simply to place the sacrificial service of the congregation in its proper relation to the Lord. Aaron was reproved by Moses, however, for having burned the flesh (Lev 10:16.), but was able to justify it (see at Lev 10:16-20). The sin-offering (Lev 9:16) was also offered "according to the right" (as in Lev 5:10). Then followed the meat-offering (Lev 9:17), of which Aaron burned a handful upon the altar (according to the rule in Lev 2:1-2). He offered this in addition to the morning burnt-offering (Exo 29:39), to which a meat-offering also belonged (Exo 29:40), and with which, according to Lev 6:12., the special meat-offering of the priests was associated. Last of all (Lev 9:18-21) there followed the peace-offering, which was also carried out according to the general rule. In המכסּה, "the covering" (Lev 9:19), the two fat portions mentioned in Lev 3:3 are included. The fat portions were laid upon the breast-pieces by the sons of Aaron, and then handed by them to Aaron, the fat to be burned upon the altar, the breast to be waved along with the right leg, according to the instructions in Lev 7:30-36. The meat-offering of pastry, which belonged to the peace-offering according to Lev 7:12-13, is not specially mentioned.
Verse 22
When the sacrificial ceremony was over, Aaron blessed the people from the altar with uplifted hands (cf. Num 6:22.), and then came down: sc., from the bank surrounding the altar, upon which he had stood while offering the sacrifice (see at Exo 27:4-5). Lev 9:23-24 After this Moses went with him into the tabernacle, to introduce him into the sanctuary, in which he was henceforth to serve the Lord, and to present him to the Lord: not to offer incense, which would undoubtedly have been mentioned; nor yet for the special purpose of praying for the manifestation of the glory of Jehovah, although there can be no doubt that they offered prayer in the sanctuary, and prayed for the blessing of the Lord for the right discharge of the office entrusted to them in a manner well-pleasing to Him. On coming out again they united in bestowing that blessing upon the people which they had solicited for them in the sanctuary. "Then the glory of Jehovah appeared to all the people, and fire came out from before the face of Jehovah and consumed the burnt-offering and fat portions upon the altar" (i.e., the sin and peace-offerings, not the thank-offerings merely, as Knobel supposes, according to his mistaken theory). The appearance of the glory of Jehovah is probably to be regarded in this instance, and also in Num 16:19; Num 17:7, and Num 20:6, as the sudden flash of a miraculous light, which proceeded from the cloud that covered the tabernacle, probably also from the cloud in the most holy place, or as a sudden though very momentary change of the cloud, which enveloped the glory of the Lord, into a bright light, from which the fire proceeded in this instance in the form of lightning, and consumed the sacrifices upon the altar. The fire issued "from before the face of Jehovah," i.e., from the visible manifestation of Jehovah. It did not come down from heaven, like the fire of Jehovah, which consumed the sacrifices of David and Solomon (Ch1 21:26; Ch2 7:1). The Rabbins believe that this divine fire was miraculously sustained upon the altar until the building of Solomon's temple, at the dedication of which it fell from heaven afresh, and then continued until the restoration of the temple-worship under Manasseh (Ch2 33:16; cf. Buxtorf exercitatt. ad histor. ignis sacri, c. 2); and the majority of them maintain still further, that it continued side by side with the ordinary altar-fire, which was kindled by the priests (Lev 1:7), and, according to Lev 6:6, kept constantly burning by them. The earlier Christian expositors are for the most part of opinion, that the heavenly fire, which proceeded miraculously from God and burned the first sacrifices of Aaron, was afterwards maintained by the priests by natural means (see J. Marckii sylloge diss. philol. theol. ex. vi. ad Lev 6:13). But there is no foundation in the Scriptures for either of these views. There is not a syllable about any miraculous preservation of the heavenly fire by the side of the fire which the priests kept burning by natural means. And even the modified opinion of the Christian theologians, that the heavenly fire was preserved by natural means, rests upon the assumption, which there is nothing to justify, that the sacrifices offered by Aaron were first burned by the fire which issued from Jehovah, and therefore that the statements in the text, with reference to the burning of the fat portions and burnt-offerings, or causing them to ascend in smoke (Lev 9:10, Lev 9:13, Lev 9:17, and Lev 9:20), are to be regarded as anticipations (per anticipationem accipienda, C. a Lap.), i.e., are to be understood as simply meaning, that when Aaron officiated at the different sacrifices, he merely laid upon the altar the pieces intended for it, but without setting them on fire. The fallacy of this is proved, not only by the verb הקטיר but by the fact implied in Lev 9:17, that the offering of these sacrifices, with which Aaron entered upon his office, was preceded by the daily morning burnt-offering, and consequently that at the time when Aaron began to carry out the special sacrifices of this day there was fire already burning upon the altar, and in fact a continual fire, that was never to be allowed to go out (Lev 6:6). Even, therefore, if we left out of view the fire of the daily morning and evening sacrifice, which had been offered from the first day on which the tabernacle was erected (Exo 40:29), there were sacrifices presented every day during the seven days of the consecration of the priests (ch. 8); and according to Lev 1:7, Moses must necessarily have prepared the fire for these. If it had been the intention of God, therefore, to originate the altar-fire by supernatural means, this would no doubt have taken place immediately after the erection of the tabernacle, or at least at the consecration of the altar, which was connected with that of the priests, and immediately after it had been anointed (Lev 8:11). But as God did not do this, the burning of the altar-sacrifices by a fire which proceeded from Jehovah, as related in this verse, cannot have been intended to give a sanction to the altar-fire as having proceeded from God Himself, which was to be kept constantly burning, either by miraculous preservation, or by being fed in a natural way. The legends of the heathen, therefore, about altar-fires which had been kindled by the gods themselves present no analogy to the fact before us (cf. Serv. ad Aen. xii. 200; Solin. v. 23; Pausan. v. 27, 3; Bochart, Hieroz. lib. ii. c. 35, pp. 378ff.; Dougtaei analect. ss. pp. 79ff.). The miracle recorded in this verse did not consist in the fact that the sacrificial offerings placed upon the altar were burned by fire which proceeded from Jehovah, but in the fact that the sacrifices, which were already on fire, were suddenly consumed by it. For although the verb תּאכל admits of both meanings, setting on fire and burning up (see Jdg 6:21, and Kg1 18:38), the word literally denotes consuming or burning up, and must be taken in the stricter and more literal sense in the case before us, inasmuch as there was already fire upon the altar when the sacrifices were placed upon it. God caused this miracle, not to generate a supernatural altar-fire, but ut ordinem sacerdotalem legis veteris a se institutum et suas de sacrificio leges hoc miraculo confirmaret et quasi obsignaret (C. a Lap.), or to express it bore briefly, to give a divine consecration to the altar, or sacrificial service of Aaron and his sons, through which a way was to be opened for the people to His throne of grace, and whereby, moreover, the altar-fire was consecrated eo ipso into a divine, i.e., divinely appointed, means of reconciliation to the community. The whole nation rejoiced at this glorious manifestation of the satisfaction of God with this the first sacrifice of the consecrated priests, and fell down upon their faces to give thanks to the Lord for His mercy.
Introduction
Aaron and his sons, having been solemnly consecrated to the priesthood, are in this chapter entering upon the execution of their office, the very next day after their consecration was completed. I. Moses (no doubt by direction from God) appoints a meeting between God and his priests, as the representatives of his people, ordering them to attend him, and assuring them that he would appear to them (Lev 9:1-7). II. The meeting is held according to the appointment. 1. Aaron attends on God by sacrifice, offering a sin-offering and burnt-offering for himself (Lev 9:8-14), and then the offerings for the people, whom he blessed in the name of the Lord (Lev 9:15-22). 2. God signifies his acceptance, (1.) Of their persons, by showing them his glory (Lev 9:23). (2.) Of their sacrifices, by consuming them with fire from heaven (Lev 9:24).
Verse 1
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.
Verse 8
These being the first offerings that ever were offered by the levitical priesthood, according to the newly-enacted law of sacrifices, the manner of offering them is particularly related, that it might appear how exactly they agreed with the institution. 1. Aaron with his own hands slew the offering (Lev 9:8), and did the work of the inferior priests; for, great as he was, he must not think any service below him which he could do for the honour of God: and, as Moses had shown him how to do this work decently and dexterously, so he showed his sons, that they might do likewise; for this is the best way of teaching, and thus parents should instruct their children by example. Therefore as Moses before, so Aaron now offered some of each of the several sorts of sacrifices that were appointed, whose rites differed, that they might be thoroughly furnished for every good work. 2. He offered these besides the burnt-sacrifice of the morning, which was every day offered first, Lev 9:17. Note, Our accustomed devotions morning and evening, alone and in our families, must not be omitted upon any pretence whatsoever, no, not when extraordinary services are to be performed; whatever is added, these must not be diminished. 3. It is not clear whether, when it is said that he burnt such and such parts of the sacrifices upon the altar (Lev 9:10-20), the meaning is that he burnt them immediately with ordinary fire, as formerly, or that he laid them upon the altar ready to be burnt with the fire from heaven which they expected (Lev 9:24), or whether, as bishop Patrick thinks, he burnt the offerings for himself with ordinary fire, but when they were burnt out he laid the people's sacrifices upon the altar, which were kindled and consumed by the fire of the Lord. I would rather conjecture, because it is said of all these sacrifices that he burnt them (except the burnt-offering for the people, of which it is said that he offered it according to the manner, Lev 9:16, which seems to be equivalent), that he did not kindle the fire to burn them, but that then the fire from the Lord fastened upon them, put out the fire that he had kindled (as we know a greater fire puts out a less), and suddenly consumed the remainder, which the fire he had kindled would have consumed slowly. 4. When Aaron had done all that on his part was to be done about the sacrifices he lifted up his hand towards the people, and blessed them, Lev 9:22. This was one part of the priest's work, in which he was a type of Christ, who came into the world to bless us, and when he was parted from his disciples, at his ascension, lifted up his hands and blessed them, and in them his whole church, of which they were the elders and representatives, as the great high priest of our profession. Aaron lifted up his hands in blessing them, to intimate whence he desired and expected the blessing to come, even from heaven, which is God's throne. Aaron could but crave a blessing, it is God's prerogative to command it. Aaron, when he had blessed, came down; Christ, when he blessed, went up.
Verse 23
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. 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.
Verse 1
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.
Verse 2
9:2-4 These sacrifices—the sin and whole burnt offerings for the priests and the sin, burnt, peace, and grain offerings for the people—were offered at the beginning of the priests’ ministry to make certain that all sin was atoned for and the covenant with God affirmed. Only the guilt offering was omitted.
Verse 6
9:6 Just as holiness describes God’s person and nature, the glory of the Lord tangibly expresses his power and majesty (see Ezek 1:28; 10:4). His glory was revealed on Mount Sinai (Exod 24:16), at the dedication of the Tabernacle (Exod 40:34-35), and in Solomon’s Temple (1 Kgs 8:11; 2 Chr 7:1). Yet it remained as vast as the heavens (Ps 19:1). The New Testament speaks of Christ’s glory as the image of God (2 Cor 4:4), who manifested God’s glory to the world (John 1:14). He was glorified in his death and resurrection (John 17:1-5). See also Exod 24:15-17.
Verse 7
9:7 your sin offering . . . burnt offering: Before the high priest could make atonement for the people, he had to be right with God himself.
Verse 9
9:9 Both Aaron, the high priest (9:8, 12), and his sons, the common priests (9:9, 12, 13), participated in the sin offering (9:8-11) and the burnt offering (9:12-14). This made the atonement effective for the entire priesthood. • horns of the altar: See study note on 4:25; see also Exod 27:1-8.
Verse 17
9:17 regular burnt offering for the morning: A lamb was offered as a whole burnt offering each morning and evening (6:9; Num 28:2-4).
Verse 22
9:22 blessed them: See Num 6:22-27.
Verse 24
9:24 Fire blazed forth from the Lord’s presence, indicating that God had accepted the offerings, the atonement, and the priesthood (9:7; cp. 1 Kgs 18:36-38).