Leviticus 9 commentary

LEVITICUS 9 COMMENTARYEDITED BY GLENN PEASE

The Priests Begin Their Ministry1 On the eighth day Moses summoned Aaron and his sons and the elders of Israel.

BARNES, "Lev_9:1On the eighth day - i. e., on the first day after the week of consecration.CLARKE, "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.

GILL, "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.

HENRY 1-7, "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

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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, 1Ti_4:16. The high priest made atonement for himself, as one that was joined with sinners; but we have a high priest that was 2

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.JAMISON, "Lev_9:1-24. The priests entry into office.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 Aarons 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 Aarons 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, Heb_10:11).

K&D 1-5, "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

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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.

CALVIN, "Verse 11.And it came to pass on the eighth day We have here related how Aaron and his sons, after the time of their consecration was fulfilled, began to execute their office. It was necessary that He should be his brothers disciple, in order to follow the pattern laid down by God. And we must bear in mind that Moses, who was not appointed priest by a solemn rite, sanctified the others, in order that the authority and the efficacy of the outward sign should rest in God alone. This, therefore, is contained in the earlier portion of the chapter, how, after Aaron had been initiated in the priests office for seven days, He commenced the work entrusted to him by Gods command: the second part shews how the sacrifices were approved by a divine miracle, in ratification of the priesthood which God had instituted. But, first of all, He enumerates the ordinary kinds of sacrifice, viz., for sin, the burnt-offering; and for thanksgiving, the sacrifice with the meat-offering (minha) and the sprinkling: that in every respect Aaron might be accounted the lawful priest of God. COFFMAN, "Verse 1These two short chapters (Leviticus 9 and Leviticus 10) treated here, conclude the section on the consecration of the priesthood. After the events of Leviticus 9, Moses will no longer be the sole mediator between God and the Jews, for that distinction will thenceforth rest upon Aaron, who in this chapter will offer all of the various types of sacrifices, except that of the trespass-offering, and will be ushered by Moses himself into the Holy Place, whence he emerges to bless the people and begin his service as High Priest. Leviticus 10 deals with the tragic death of Nadab and Abihu, who were slain by the Lord for presumptuous sin, this horrifying event marring the otherwise festive occasion of the inauguration of Aaron. With the exception of the detailed instructions regarding the ceremonies of the Day of Atonement, these chapters conclude the Biblical instructions concerning sacrifices. Also, scattered here and there, there will continue to be citations regarding specific situations and sacrifices.

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The institution of animal sacrifices as related to the sinful condition of humanity, and to human efforts to appease the wrath of God, did not occur at the time of the events in Leviticus. Sacrifice evidently began within the shadow of the gates of Eden and had been extensively known and practiced throughout the ancient world from times immemorial. However, in the practice of those nations which forgot God and walked in the light of their own foolish imaginations, the institution of sacrifice had degenerated by a total deviation from its intended purpose. "In the ancient world, sacrifice was usually regarded as something that the gods needed; in Israel it came to be seen as something MAN needed,"[1] as a means of showing his contrition for sin, and of establishing and maintaining his fellowship with the Creator.The foolish notion that the record here was contrived and falsely added to the Sacred Books by priests AFTER the exile, or some other period AFTER the monarchy, is completely refuted by the inclusion here of the deaths of Aaron's two oldest sons, Nadab and Abihu. Such an intrusion into the Sacred Record could not possibly have served any conceivable priestly purpose! It is a manifest certainty that the record goes back to an historical event, a tragic happening, "that brought home to the children of Israel the majesty of God, the awfulness of His worship, and His demand for unconditional obedience."[2]"And it came to pass on the eighth day, that Moses called Aaron and his sons, and the elders of Israel; and he said unto Aaron, Take thee a calf of the herd for a sin-offering, and a ram for a burnt-offering, without blemish, and offer them before Jehovah. And unto the children of Israel thou shalt speak, saying, Take ye a he-goat for a sin-offering; and a calf and a lamb, both a year old, without blemish, for a burnt-offering; and an ox and a ram for peace-offerings, to sacrifice before Jehovah; and a meal-offering mingled with oil; for today Jehovah appeareth unto you. And they brought that which Moses commanded before the tent of meeting: all the congregation drew near and stood before Jehovah. And Moses said, This is that thing which Jehovah commanded that ye should do: and the glory of Jehovah shall appear unto you. And Moses said unto Aaron, Draw near unto the altar, and offer thy sin offering, and thy burnt-offering and make atonement for thyself, and for the people; and offer the oblation of the people, and make atonement for them; as Jehovah commanded.""And Moses called ... the elders of the people ..." These are called "all the congregation" in Leviticus 9:5, indicating that "all the congregation of Israel" ordinarily meant merely the assembly of its princes, tribal leaders, and elders. All of the quibbling about its being impossible for the whole 2,000,000 people of Israel to assemble before the tent of meeting disappears in the light of what was really meant by such assemblies of all the congregation."On the eighth day ..." We believe that Clements is correct in identifying this with Exodus 40:27, "where we learn that the tabernacle was erected `in the first month in the second year, on the first day of the month.' The intervening seven days were occupied with the consecration of the Aaronic priests who were to care for the new

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sanctuary."[3] This identification ties Leviticus and Exodus together as a continuous narrative.All of the instructions for these various sacrifices were already given in the previous chapters of Leviticus; and Aaron, in the principal part (with some minor variations), offered all of these sacrifices during this day of his ordination, with the sole exception of the trespass-offering, the omission of that one being due to the fact that no specific sin requiring it had been committed. "It is not the QUANTITY of these sacrifices, but the VARIETY of them"[4] which marks the narrative here. Not only did Aaron offer practically every kind of sacrifice, but he also offered practically all of the various animals usually utilized for sacrifices."A young calf ..." (Leviticus 9:2). This is a variation. The usual sin-offering for the High Priest was a bull, not a young calf (Leviticus 4:3), the difference here being that, "Aaron's full dignity had not yet devolved upon him."[5] That full dignity would fall upon Aaron after he was ushered into the Holy Place by Moses (Leviticus 23).BENSON, "Leviticus 9:1. On the eighth day Namely, from the day of his consecration, or when the seven days of his consecration were ended. The eighth day is famous in Scripture for the perfecting and purifying both of men and beasts. See Leviticus 12:2-3; Leviticus 14:8-10; Leviticus 15:13-14; Leviticus 22:27. And the elders of Israel All the congregation were called to be witnesses of Aarons instalment into his office, to prevent their murmurings and contempt; which being done, the elders were now sufficient to be witnesses of his first execution of his office.ELLICOTT, "(1) And it came to pass on the eighth day.That is, the day following the seven days of consecration. (See Leviticus 8:33) According to ancient tradition this was the first of the month Nisan, or March.Moses called Aaron and his sons, and the elders.That is, the same elders, the representatives of the people, who were called to attest the imposing ceremony of consecration (see Leviticus 8:3), are now also summoned to witness how the newly-installed priests entered upon the active duties of their ministrations. Like newly-born children who remain seven days in a state of uncleanness and enter into the covenant privileges of the congregation on the eighth day (see Leviticus 12:2-3), so the newly-created priests after a purging of seven days commenced their sacred duties and partook of their privileges on this symbolical day.TRAPP, "Leviticus 9:1 And it came to pass on the eighth day, [that] Moses called Aaron and his sons, and the elders of Israel;Ver. 1. On the eighth day.] The very next day after the priests consecration, that no time might be lost. "I made haste and delayed not," &c. [Psalms 119:16] "Then said I, Lo I come: in the volume of the book it is written of me," &c. [Psalms 40:7] Live,

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live, live, saith one, quickly, much, long: let no water go by, no day be lost, &c. Preach, preach, be instant, quick at work, &c. Praecipitat tempus, mors atra impendet agenti. WHEDON, " 1. On the eighth day There are three eighth-day services in the Levitical law. The other two are the cleansing of the leper (Leviticus 14:10; Leviticus 14:23) and the purification of a defiled Nazarite. (Numbers 6:10.) There are three such scenes in the Gospels the transfiguration, (Luke 9:28,) the resurrection and manifestation on the first or eighth day of the week, and the second manifestation to all the apostles. John 20:19-26.The elders of Israel At what period the transition occurred when the word elder acquired an official signification it is impossible to say. The earliest notice of the elders acting in concert as an organized body is in the time of the exode. Exodus 3:16. It is highly probable that Moses availed himself of an institution known as the senate, the of the Seventy, which had been in existence ever since Israel had become a people. From the Hebrew zaken, elder, Dean Stanley derives the term sheik. As representatives of the people, the elders are sometimes put for the congregation. See Joshua 23:2, note. They retained their position under all political changes, through the monarchy and captivity to the time of Christ, when they are noticed as a distinct body from the Sanhedrin, but always acting in conjunction with it and the other dominant classes. Matthew 26:59.EBC, "THE INAUGURATION OF THE TABERNACLE SERVICELeviticus 9:1-24AARON and his sons having now been solemnly consecrated to the priestly office by the ceremonies of seven days, their formal assumption of their daily duties in the tabernacle was marked by a special service suited to the august occasion, signalised at its close by the appearance of the glory of Jehovah to assembled Israel, in token of His sanction and approval of all that had been done. It would appear that the daily burnt offering and meal offering had been indeed offered before this, from the time that the tabernacle had been set up: in which service, however, Moses had thus far officiated. But now that Aaron and his sons were consecrated, it was most fitting that a service should thus be ordered which should be a complete exhibition of the order of sacrifice as it had now been given by the Lord, and serve, for Aaron and his sons in all after time, as a practical model of the manner in which the divinely-given law of sacrifice should be carried out.The order of the day began with a very impressive lesson of the inadequacy of the blood of beasts to take away sin. For seven consecutive days a bullock had been offered for Aaron and his sons, and so far as served the typical purpose, their consecration was complete. But still Aaron and his sons needed expiating blood; for before they could offer the sacrifices of the day for the people, they are ordered yet

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again first of all to offer a sin offering for themselves. We read (Leviticus 9:1-2): "And it came to pass on the eighth day, that Moses called Aaron and his sons, and the elders of Israel; and he said unto Aaron, Take thee a bull calf for a sin offering, and a ram for a burnt offering, without blemish, and offer them before the Lord."And then Aaron was commanded (Leviticus 9:3-5): "Unto the children of Israel thou shalt speak, saying, Take yea he-goat for a sin offering; and a calf and a lamb, both of the first year, without blemish, for a burnt offering; and an ox and a ram for peace offerings, to sacrifice before the Lord; and a meal offering mingled with oil: for today the Lord appeareth unto you. And they brought that which Moses commanded before the tent of meeting: and all the congregation drew near and stood before the Lord."There is little in these directions requiring explanation. Because of the exceptional importance of the occasion, therefore, as in the feasts of the Lord, a special sin offering was ordered, and a burnt offering, besides the regular daily burnt offering, meal offering, and drink offering; and, in addition, peculiar to this occasion, a peace offering for the nation; which last was evidently intended to signify that now on the basis of the sacrificial worship and the mediation of a consecrated priesthood, Israel was privileged to enter into fellowship with Jehovah, the Lord of the tabernacle. No peace offering was ordered for Aaron and his sons, as, according to the law of the peace offering, they would themselves take part in that of the people. The sin offering prescribed for the people was, not a kid, as in King Jamess version, but a he-goat, which, with the exception of the case of a sin of commission as described in Leviticus 4:13-14, appears to have been the usual victim. For the selection of such a victim, no reason appears more probable than that assigned by rabbinical tradition, namely, that it was intended to counteract the tendency of the people to the worship of shaggy he-goats, referred to in Leviticus 17:7, "They shall no more sacrifice their sacrifices unto the he-goats (R.V), after whom they go a whoring."PETT, "IntroductionChapter 9 The Priests Participate in Their First Offerings And The Glory Of Yahweh Is Revealed.The seven days of consecration now being completed the priests are called on to conduct their first series of offerings in order to sanctify the people to Yahweh. It is noteworthy that the Priests purification for sin offering for himself now offered does not follow the pattern earlier laid down. Its blood is not borne within the Holy Place. This may be because as yet he has not entered the Holy Place, nor has it yet become his own preserve, and thus the blood of his purification for sin offering is at this point applied to the altar of burnt offering, and not taken within the Sanctuary. For he cannot yet have defiled the Sanctuary. This again is an indication of the authenticity of the narrative and of its early date.But once he has entered the Sanctuary for the first time, conducted by Moses, and

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has re-emerged, God will seal His approval by miraculously burning up the whole burnt offering on the altar of burnt offering which usually took a considerable time to be consumed (Leviticus 6:9).Verse 1Chapter 9 The Priests Participate in Their First Offerings And The Glory Of Yahweh Is Revealed.The seven days of consecration now being completed the priests are called on to conduct their first series of offerings in order to sanctify the people to Yahweh. It is noteworthy that the Priests purification for sin offering for himself now offered does not follow the pattern earlier laid down. Its blood is not borne within the Holy Place. This may be because as yet he has not entered the Holy Place, nor has it yet become his own preserve, and thus the blood of his purification for sin offering is at this point applied to the altar of burnt offering, and not taken within the Sanctuary. For he cannot yet have defiled the Sanctuary. This again is an indication of the authenticity of the narrative and of its early date.But once he has entered the Sanctuary for the first time, conducted by Moses, and has re-emerged, God will seal His approval by miraculously burning up the whole burnt offering on the altar of burnt offering which usually took a considerable time to be consumed (Leviticus 6:9).Leviticus 9:1And it came about on the eighth day, that Moses called Aaron and his sons, and the elders of Israel.The seven days of consecration being completed Moses now calls on Aaron, his sons and the elders of Israel for the next stage in these solemn events. The whole of Israel is now to be involved. Aaron and his sons are beginning the ministry that will take up the remainder of their lives, and they will now make their first offerings on behalf of the people.For us the eighth day occurs once we have come to Christ and put our trust in Him, and are sanctified in Him (1 Corinthians 1:2; 1 Corinthians 1:30; 1 Corinthians 6:11; Hebrews 2:11; Hebrews 13:12). Then we too are set apart for His service for the remainder of our lives. PULPIT, "GODS ACCEPTANCE OF THE SACRIFICESLeviticus 9:23-24. And Moses and Aaron went into the tabernacle of the congregation, and came out, and blessed the people: and the glory of the Lord appeared unto all the people. And there came a fire out from before the Lord, and consumed upon the altar the burnt-offering and the fat; which when all the people

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saw, they shouted, and fell on their faces.WHEN we see the great variety of ordinances instituted by Moses, and the multitudes of sacrifices that were, either in whole or in part, to be consumed upon the altar, we are ready to ask, Of what use was all this? and what compensation could be made to the people for all the expense and trouble to which they were put? But in the text we have a ready, and a sufficient answer. God did not long withhold from them such communications, as would abundantly recompense all that they did, and all that they could, perform for his sake: he gave them such testimonies of his acceptance as made all their hearts to overflow with joy.Let us consider,I. The testimonies of his acceptanceOf these there were different kinds;1. Ministerial[Moses and Aaron, having finished all that they had to do within the tabernacle, came forth, and blessed the people: and in this action they were eminent types of Christ, and examples to all future ministers to the end of time.As types of Christ, they shewed what he should do as soon as he should have completed his sacrifice. The acceptance of all his believing followers being now certain, he blessed them; and was in the very act of blessing them, when he was taken up from them into heaven [Note: Luke 24:50-51.]. Scarcely had he taken possession or his throne, before he sent down upon them the blessing of the Father, even the Holy Ghost [Note: Acts 2:33; Acts 3:26.], to be their Guide and Comforter: and, when he shall have finished his work of intercession within the veil, he will come forth to pronounce upon them his final benediction, Come, ye blessed of my Father! inherit the kingdom prepared for you from the foundation of the world. When on earth, he offered himself a sacrifice, and died as a sinner under the malediction of the law: but at the day of judgment he will, unto those who look for him, appear the second time, without sin, to their complete salvation [Note: Hebrews 9:28.].As examples to ministers, they shewed what all ministers are authorized and empowered to declare unto those who rely on the great sacrifice. They are to stand forth, and, in the very name of God, to proclaim pardon and peace to every one of them without exception [Note: Acts 13:38-39.] ]2. Personal[In two ways did God himself, without the intervention of any human means, condescend to manifest his acceptance of the sacrifices which were now offered.

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He first displayed his glory before all the people. This on some occasions was done in testimony of his displeasure, and in support of his servants who acted under his authority [Note: Numbers 14:10; Numbers 16:19; Numbers 16:42.]: but here, as also on other occasions, it was altogether a token or his favour. In what precise manner this was done, we are not informed: but we are well assured, that it must have been in a way suited to his own glorious majesty, and in a way that carried its own evidence along with it.Of course, such exhibitions of the divine glory are not now to be expected: but there are others, which, though not visible to mortal eyes, are very perceptible by the believing heart; and which shall be vouchsafed to those who come to God by Jesus Christ. Our blessed Lord has assured his believing followers, that he will manifest himself unto them as he does not unto the world: which promise would be nugatory, if the manifestations referred to did not carry their own evidence along with them. It is not easy indeed to mark with precision the agency of the Holy Spirit, so as to distinguish it from the operations of our own mind: but in the effects we can tell infallibly, what proceeds from God, and what from ourselves. The views which we may have of God and his perfections, may, as far as relates to the speculative part, arise from human instruction; but the humility, the love, the peace, the purity, with all the other sanctifying effects produced by those views upon the soul, can proceed from God alone: they are the fruits of the Spirit, and of him only. Hence, though no man can conceive aright of the manifestations of God to the soul, unless he have himself experienced them, nor can know exactly what it is to have the Spirit of God witnessing with his spirit, or shedding abroad the love of God in his heart, yet we are in no danger of error or enthusiasm, whilst we look for these things as purchased for us through the sacrifice of Christ, and judge of them, not by any inexplicable feelings, but by plain and practical results.In addition to this display of his glory, God sent fire from heaven to consume the sacrifice. By this he shewed the people what fiery indignation they themselves merited, and that he had turned it from them, and caused it to fall on the sacrifice which had been substituted in their stead.The observations just made, will apply also to this part of our subject. We are not to expect such a visible token, that our great sacrifice is accepted for us: but all the assurances of it which God has given us in his word, shall be applied with power to our souls, and be impressed with as strong a conviction upon our minds, as if we had seen a demonstration of it exhibited before our eyes.]From the testimonies themselves let us turn our attention to,II. The effects produced by themIt is common to visible objects to affect us strongly. Accordingly the people were deeply impressed by what they now saw. They were filled,

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1. With exalted joy[Had they not been taught to expect some extraordinary expressions of Gods regard, they would probably have been terrified, as Gideon and Manoah were [Note: Judges 6:21-22; Judges 13:19-22.]: but being prepared, they were filled with triumphant exultation, and rent the air with their shouts [Note: See a similar instance, Ezra 3:11.].How far a similar mode of expressing our religious feelings at this time would in any case be proper, we will not absolutely determine: but we apprehend that in the general it would not. Such manifestations as those we are considering, are calculated to make a strong impression on the mind, and to call forth the affections into violent and immediate exercise: but the truths of the Gospel, and the communications of God to the soul, affect us rather through the medium of the understanding; and, consequently, are both more slow, and more moderate, in their operation. Yet doubtless somewhat of the same emotions must be right, especially in our secret chamber, where our communion with God is usually most intimate; and where others who are strangers to our feelings, cannot be offended by what they would deem enthusiastical or hypocritical expressions of them. The inward triumph of the Apostle Paul seems more suited to our dispensation [Note: Romans 8:31-39.]: and that it is both the privilege and duty of every one of us to enjoy.]2. With profound reverence[They fell upon their faces, in humble adoration of their God and King. This union of humility and joy was exactly what one would have wished to see in them: and happy would it be if some who talk most of spiritual joys would learn of them! Even the seraphim before the throne cover both their faces and their feet, from a consciousness of their unworthiness to behold or serve their God: and the glorified saints, from similar feelings, cast their crowns at his feet. How much more therefore should we have our most exalted joys tempered with humility! This should never for one moment be forgotten: our affiance, our love, our gratitude, our assurance, our very triumphs, will all prove vain, if they be not chastised and softened with humiliation and contrition. If we look at the most eminent saints, and mark the effects of Gods condescension to them, we find them invariably expressing their acknowledgments in a way of reverence and self-abasement [Note: Genesis 17:3; Exodus 3:6.]: and the more our devotion resembles theirs, the more acceptable it will be to the Supreme Being.]Let us learn from this subject,1. To lay no stress on transient affections[One would have thought that such a frame of mind as the people experienced at this time, must have issued well; and that they would henceforth approve themselves

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faithful to their God. But these were mere transient emotions, which were forgotten as soon as any temptation arose to call forth their unsubdued corruptions. And thus it is with multitudes under the Gospel; whom our Lord compares to seed sown upon stony ground, which springs up with great rapidity, but withers away as soon; because it has no deepness of earth to grow in, nor any roots to nourish it [Note: Matthew 13:5-6; Matthew 13:20-21,]. We ought indeed to have our affections called forth into exercise; nor is that religion of any value that does not engage them in its service: but that religion which is seated only in the affections, will never be of any long duration. The understanding must be informed, the judgment convinced, and the will determined, upon the subject of religion; and then the affections will operate to advantage; but, unless the whole heart and the whole soul be engaged in the work, it will come to nought.]2. To be thankful for the advantages that we enjoy[We are apt to envy the Jews their exalted privileges, and to imagine, that, if we had enjoyed the same, we should have made a better improvement of them: but we see how fleeting and inefficacious are the impressions made by sensible manifestations, when of that whole nation two only were admitted into the promised land. They walked by sight: but we are to walk by faith. This is the principle which we are to cultivate: we must look by faith to the great sacrifice: we must see our great High-Priest entered within the veil for us, and coming forth to bless us with all spiritual blessings. Then shall we find, that, in proportion as this principle is brought into exercise, it will work by love, and purify the heart, and overcome the world, and render us meet for our everlasting inheritance.]BI 1-24, "Aaron therefore went unto the altar.Aaron in the duties of his officeThe duties of the high priest, as exhibited in this chapter, divide themselves into two general classes. Some of his services related exclusively to himself, and the rest exclusively to the people. Aaron, though a priest, was still a man, with all the wants and infirmities of men. He consequently needed atonement as much as those for whom he was to officiate. And before he was allowed to proceed with his duties for others, he was required to offer sacrifices for himself.

1. Aaron was first of all to offer a calf for a sin-offering. And it may be that this was intended to refer back to his great sin in the matter of the golden calf, which he had been prevailed upon to make for the worship of the people while Moses was in the mount. It is a hard thing to shake off the degrading recollection of any marked deed of wrong! The soil of sin upon the conscience cannot be easily washed out. I once heard a man say with tears upon his cheeks, that if he owned a world, he would willingly and gladly give it to have certain recollections of crime blotted from his mind. He was a pious mana man who had solemnly consecrated himself to labours for the good of his kind; but the thought of his former deeds of shame haunted him like a demon, and clouded his brightest peace. Aaron had done a great evil in the sight of God, and the dark shadow of its remembrance followed him even into the honours of his high priesthood, and stood before him every time he came to enter 13

into the Tabernacle of the Most High.2. The second offering which Aaron was to make for himself was the holocaust, or whole burnt-offering. In addition to his special sin he was a common sinner with all other men. He needed justification by the blood of Jesus, just as everybody else. There is a sense in which all are equally guilty before God, the high and the low, the rich and the poor, the young and the old, the learned and the ignorant, the priest and the people. And the only deliverance from this common guilt, as from all other guilt, is through the one great offering of The Lamb of God that taketh away the sin of the world. Even Aaron in his priesthood needs it just as much as the wickedest and vilest of the race. These preliminary and personal services having been attended to, Aaron proceeded, as God directed, to perform the duties of his office for the people for whom he was ordained. A sin-offering, a burnt-offering, a peace-offering, and a meat-offering had been prescribed, and his functions with reference to these he now proceeded to discharge. Let us, then, contemplate him in the solemn service.1. Aarons first official duties were connected with the altar at the door of the Tabernacle, and were all performed in the presence of the people. Now, in order to understand the typical meaning of all this, it will be necessary to observe that Christ is at once the priest and the sacrifice. It was impossible to unite these two things in the type. They stand in the Levitical ritual as distinct, and they are not at all confounded together in the great mediation of Calvary. But we must bear in mind that Christ is at the same time the victim and the High Priest who officiates in offering that victim. When He was led forth to His immolation, He was the lamb without blemish and also the one who was to lay its body upon the fire, and sprinkle its blond upon the altar. As the apostle tells us, He offered up Himself. He is the great High Priest who officiated at His own immolation. It was He Himself that presided at the awful ceremony, in which all His joints were relaxed, and all the binding ligaments of His being cut asunder, and all the tender parts of His most interior nature torn out for burningand His body, soul, and spirit, laid down as a sacrifice for the sins of the world. It was by His own will that the blow was struck; that the blood flowed; that every covering and protection was torn off; and the whole blessed Christ reduced to a mangled and lifeless mass around and upon the altar of God. And it is this very fact that so infinitely ennobles, exalts, and dignifies Christs sacrifice. It was a willing surrender of Himself to death. There is a very remarkable expression in the fifteenth verse to which I desire to call your particular attention in this connection. You read there that Aaron took the sin-offering for the people, and slew it, and offered it for sin. A stricter rendering of the original, as noted by various critics, would be, He sinned it, or, He made it to be sin. The same diction occurs in Lev_6:26. The idea is, that the sin-offering somehow had the sin transferred to it, or laid on it, or was so linked with the sin for which it was to atone as to become itself the sinful or sinning one, not actually, but imputatively and constructively. The animal had no sin and was not capable of sinning; but, having been devoted as a sin-offering, and having received upon its head the burden of the guilty one who substituted its life for his own, it came to be viewed and treated as a creature which was nothing but sin. And this brings us to a feature in the sacrificial work of Christ, at which many have stumbled, but which deserves to be profoundly considered. Jesus died, not only as a martyr to the cause He had espoused, not only as an offering apart from the sins of those for whom He came to atone, but as a victim who had received all those sins upon His own head, and so united them with His own innocent and holy person as to be viewed and treated, in part at ]east, as if He

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Himself had sinned the sins of all sinners. The Lord laid on Him the iniquity of us all. He made Him, who knew no sin, to be sin for us.2. Having attended to what was to be done with the sacrifices at the altar, in presence of the people, the next duty of Aaron, as the high priest, was to enter into the sanctuary and the most Holy Place with the blood of the sin-offering, as directed in Exo_30:1-38. But before entering upon this second grand department of his priesthood he lifted up his hands towards the people, and blessed them. It was a very significant act. It was as if he were emptying over them from his bloody hands all the effects and virtues of that blood. And it pointed forward to those gracious transactions of the Lord Jesus subsequent to His offering of Himself for us, and prior to His ascension into heaven. But having thus spread his hands in blessing towards the people, Aaron went into the Tabernacle, and was hidden from the view of the solemn worshippers. How beautiful the connection between type and Antitype! Of our Aaron it is written, He lifted up His hands, and blessed them. And it came to pass, while He blessed them, He was parted from them, and carried up into heaven; while they beheld, He was taken up; and a cloud received Him out of their sight. Aaron was to enter into the Tabernacle with the atoning blood of the victim slain without. But Christ being come an High Priest of good things, which were to come, entered into a greater and more perfect tabernacle, not made with hands, not by the blood of goats and calves, but with His own blood . . . For Christ is not entered into the holy places made with hands, which are the figures of the true; but into heaven itself, now to appear in the presence of God for us. Moses, as the representative of Jehovah in these transactions, accompanied Aaron into the holy places, and delivered over to his care all the vessels of the sanctuary, and put the ordering of all the sacred services into his hands. And thus also hath Jesus received from God the Father, honour and glory. But Aaron did not stay in the Tabernacle. He went in after the morning sacrifices were made; bat before the evening sacrifices he again came out, and blessed the people. The soul kindles as we proceed with these ancient types. They portray so beautifully the grand mysteries of redemptions progress. When I read of Aaron returning from his duties in the Holy Place the words of the bright angels that kept guard at the Saviours ascension gather new preciousness. Ye men of Galilee, why stand ye gazing up into heaven? this same Jesus which is taken up from you into heaven, shall so come in like manner as ye have seen Him go into heaven. When Aaron came out of the Holy Place, it was to bless the waiting people. And so it is written of our great High Priest in heavenUnto them that look for Him shall He appear the second time without sin unto salvation. Most people are afraid of the Saviours second coming, and never think of it but with dread. It is because they have not sufficiently considered its nature, and what it is for. It is not to curse, but to bless. It is not to distress, but to heal and save. It is not a thing to be dreaded, but to be prayed for and most earnestly desired. It is the event that is to finish our redemption and complete our bliss. When Aaron came out of the Holy Place, the glory of the Lord appeared unto all the people. Nor shall it be otherwise when Christs epiphany shall occur. Then shall Jerusalems light come, and the glory of the Lord arise upon her. Then shall the pure in heart see God, and the righteous behold the King in His beauty. When Aaron came out of the Holy Place, there came a fire out from before the Lord, and consumed upon the altar the burnt-offering and the fat. These things had been made sin. It was the exact picture of what is predicted concerning the reappearance of our great High Priest (2Th_1:7-9; Mal_4:1; Heb_10:26-27)

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. But the fire that darted forth before Aaron, and burned up what was accounted to be sin in that congregation, touched not ,me of the waiting worshippers. They saw it leap out with lightning fierceness, and lick up the guilty mass in a moment, but it came not near either of them. Not a saint of God shall be burned by the terrific fires of the Great Day. When the wicked are cut off, they shall see it. But He who upholds the worlds, yet marks the sparrows fall, says to His people: When these things begin to come to pass, then look up, and lift up your heads: for your redemption draweth nigh. Nay, when the congregation of Israel saw the fires, they shouted and adored. They fell on their faces for very ecstasy, and holy worshipful admiration. They had expected much, but the thing transcended their most rapturous imaginings. And so, in the day of our Saviours coming, there is a joy, and glory, and holy exultation, and adoring gladness, for the people of God, which eye hath not seen, nor ear heard, nor the heart of man conceived. (J. A. Seiss, D. D.)

For to-day the Lord will appear unto you.Sacrificial preparation for Jehovah a appearingWho would see God? Let the soul make ready. To whom will God show Himself? They who make ready by sacrifices.I. To see the Lord demands spiritual preparedness in man.

1. For man to meet God without readiness would entail on him terror and death.2. But man may meet God with readiness, prepared even to behold His glory.3. When man meets God thus prepared, the meeting is propitious and privileged.

II. Sacrificial merits prepare man for searching manifestations of God.1. By affecting the complete removal of his sin (by sin-offering), and therefore cancelling his condemnation.2. By presenting an offering of self-devotion (burnt-offering), and thereby obtaining the Divine favour.3. By conciliatory acts of propitiation (peace-offering), thus removing all estrangement.4. By covenanted communion with God (meat-offering); fellowship with God in the sacrificial feast. When Jehovah meets a soul thus made nigh by sacrificial merit, not only is there no condemnation, but access unto grace is assured, and even joy in God (cf. Rom_5:1-2; Rom_5:11).

III. Amid most glorious divine manifestation the soul prepared by sacrifice stands fearless and blest.1. Revelations of God come now to privileged souls, and are times of refreshing.2. The unveilings of death, which will bring the soul to Gods clear presence, will not terrify the believer: it will be far better.3. The Lords appearance in great glory at the judgment will be welcomed with joyous acclaim by those who look for His appearing.

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4. And in the splendour of heaven the ransomed hosts will stand without rebuke, realising in Gods presence fulness of joy. (W. H. Jellie.)

Advent glorySometimes, perhaps, you have passed in the daytime through some public place where at night there was to be a magnificent exhibition of pyrotechnic art, and you have seen the figures that are to be lighted up as they stand ready for the exhibition. They are very plain and common-looking. You can see in the rude outlines the forms of men, the crown upon the kingly brow, and the jewels that flash from it; but there is no beauty and glory whatever about them. But wait till the eventide, till the sun goes down, and the master of ceremonies appears on the scene, and suddenly, at the signal, perhaps of a trumpet-blast or a chorus of melody, the lights are turned on and a blaze of glory lights up the scene. Every figure stands out in radiant light, and the whole scene is illuminated, transfigured, and seems almost supernatural. So it will be when our Master appears, and these bodies of humiliation shall be lighted up with His brightness, and all the members shall shine with the beauty and majesty of their living Head, and He shall reveal all His glory in His heavenly Bride.Aaron lifted up his hand toward the, people, and blessed them.A solemn benedictionI. In the relations of men to Jehovah there are those who attain a higher life of privilege and of power. The high priest alone was empowered to bless. His was a spiritual elevation above the priests.

1. Conscious nearness to God is not equally attained by all.2. Sacred power from God is not equally derived by all.

II. Hidden fellowship with jehovah is the source of exalted qualification, the spring of beneficent spiritual power. Aaron had spent solemn seasons during the seven days enclosed within the Tabernacle. It nerved his heart for his high task; it gave him assurance as he assumed the high function of blessing the people in Jehovahs name. But after that official act he went into more intimate fellowship and prayer with God (Lev_9:23); and when he came forth he again blessed the people. It was the act of one whose soul was full of conscious power, to whom it was no longer an official trust and duty to bless, but a delight and privilege; it was the outflowing of a soul all a, dent and adoring.1. Blessings can only flow from a soul itself rich in the affluence of blessedness.2. Affluence of blessedness can only be won by the most intimate communion with the Lord.

III. They who live an elevated spiritual life are rich benefactors to a sinful world.1. They draw power from God which does not rest unused, but goes forth in blessing others.2. They exert salutary and saving energy among men, by which earthly life is sweetened, and spiritual health is imparted, and Christian peace is bestowed.3. Their very prayers, unheeded as factors of good, win daily benediction from

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Heaven on many hearts and homes.4. As a daily influence in society such elevated souls shed a benign grace, making social circles purer, kinder, less selfish and sinful, more gentle, peaceful, and Christian.5. In all their active ministries for Christ they are potent for good. They cannot lift up their hands towards the people but gracious results ensue. Thus should every Christian seek to be a light of the world, salt in the earth. Therefore let each

(1) Live a life of nearest intercourse with the Lorda life hid with Christ in God;(2) fulfil the solemn office of gracious intercessors for men, winning blessings by secret prayers. (W. H. Jellie.)

Blessing the peopleI. THE RECOGNITION OF MANS GREATEST NEED, viz., GODS BLESSING. Probably the formulary employed was that recorded in Num_6:23-27, or Psa_90:17. What a complete and comprehensive blessing! Man needed the face of God to shine upon himGod s reconciled, cheering, transforming face, the face of his Father and King. The peace of God alone could remove remorse for the past and dread apprehensions for the future. Here, then, was the bestowment of all needed grace, the earnest as well as preparation for final glory. These blessings centre in and flow from Christ with

1. Infinite fulness.2. Inestimable graciousness; for all men and all time.

II. The declaration of gods greatest joy, viz., Blessing men. He is slow to anger, and delights in mercy. Aaron, standing with outspread hands, was the representative of God as well as of the people; and in the words of the Lord, as well as in His name, he pronounced the blessing. God blessed man.1. In equity. He had not connived at iniquity, had not accepted man into His confidence and communion without obedience and satisfaction.2. Out of the sanctuary. The high priest came out of the Tabernacle and blessed the people; and God still pronounces His best and brightest blessing out of Zion, where His name is recorded, His worship observed.3. In connection with human means. It was the blessing of God, but it passed through the lips of Aaron. God employed and honoured human agency. (F. W. Brown.)

Christs priestly blessingJewish priests were required to give the blessingor, as we say, pronounce the benedictionat the close of their religious meetings, as the ministers of the gospel do now. And this was especially done at the close of the solemn service here among the Jews every year on what was called the great Day of Atonement. We know what the

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words were which the priests used on these occasions. We find them in Num_6:24-26. They are these: The Lord bless thee and keep thee: the Lord make His face shine upon thee, and be gracious unto thee: the Lord lift up His countenance upon thee, and give thee peace. These words are very beautiful. But then the Jewish priests could only use them as a kind of prayer. But they had no power to give the people these blessings. And here we see the great difference between all other priests and Jesus, our heavenly Priest. He not only speaks the words of blessing, but He really gives the blessings those words represent. This was what He meant when He said to His disciples, Peace I leave with you; My peace I give unto you: not as the world giveth, give I unto you (Joh_14:27). The world, or the people in the world, can only wish or pray that we may have peace. But Jesus can give peace. Yes, and not only peace, but pardon, and hope, and joy, and grace, and every blessing that we need, Jesus is able to give. He came to bless the world. He did bless it while He was in it. He went about doing good. He was scattering blessings wherever He went. And He is doing the same still. He loves to bless; and the store of blessings He has to draw upon is so large and full that it never can fail. Look at yonder sun. For thousands of years it has been shining away all the time; and yet the sun has as much light to give to-day as it had in the day when God first made it. Or look at yonder ocean. It has been giving up its water to supply the springs and fountains of the earth ever since it was made; and yet there is as much water in the ocean to-day as there was thousands of years ago. And so it is with Jesus. For thousands of years He has been giving away blessings continually; and yet He has as many to give to-day as though He had never given one before. He came to bless the world. He has blessed it, and He is blessing it still. He is blessing nations and families and individuals in such a way as nothing else can bless them. (Richard Newton, D. D.)

There came a fire out from before the Lord.The miraculous fireI. Some of the facts which the flashing fire confirmed.

1. That the sacrifices were Divinely accepted.2. That the priests were Divinely accredited.3. That the Tabernacle was Divinely appropriated.

II. Some of the effects which the flashing fire produced.1. Holy rapture.2. Gratitude.3. Sacred awe.4. All the manifestations of Gods glory to men, in nature and in revelation, are calculated and designed to awaken rapture and beget reverence.

The gospel brings glad tidings of great joy; it begets reverence, for it shows us how great our sins and how holy our God. We see God as a consuming fire to consume sin and to purify from all defilement. Let us so live that hereafter we may enter into the glory unchanging and eternal. Rapture and reverence will characterise the delight and worship of heaven. (F. W. Brown.)

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Gods acceptance of the sacrificesI. The testimonies of Gods acceptance. These were of different kinds.

1. Ministerial. Moses and Aaron having finished all that they had to do within the Tabernacle, came forth and blessed the people. In this they were(1) Types of Christ. Showing what He would do as soon as He had finished His sacrifice: He blessed His disciples (Luk_24:50-51) as He was taken up to heaven; and He sent the promised blessing of the Holy Spirit quickly thence (Act_2:33; Act_3:26).(2) Examples to ministers. Showing what all ministers are empowered to declare to those who rely on the Great Sacrifice. They are to stand forth in the very name of God and proclaim pardon and peace to all (Act_13:38-39).

2. Personal. In two ways did God Himself, by direct testimonies, apart from all indirect human agency, manifest His acceptance.(1) He displayed His glory before all the people. Now we have no such visible manifestation, but we have instead, as direct testimonies from God, the Spirit of God witnessing with our spirit. and the love of God shed abroad in our hearts.(2) He sent fire upon the sacrifice. Showing what fiery indignation they deserved, but that He had turned it aside from them and caused it to fall on the altar.

II. Effects produced by these testimonies of Gods acceptance. Visible objects affect us strongly; the people now were deeply impressed with what they saw. They were filled1. With exalted joy. Had they not been taught to expect this manifestation they would have been terrified thereby, as Gideon and Mancah (Jdg_6:21-22; Jdg_13:19-22); but being prepared, they rent the air with their shouts. The inward triumph of Paul seems more suited to our dispensation (Rom_8:31-39), and that is both the privilege and duty of every one of us to enjoy.2. With profound reverence. Humility united with joy. Even the seraphim cover their faces and feet before the throne; glorified saints cast their crowns at the feet of Him who sitteth thereon. Exalted joys should be tempered with adoration. Illustrations will be found in Gen_17:3; Exo_3:6.

Learn(1) To lay no stress on transient affections. Such a state of feeling in the people ought to have issued well, but soon passed away when temptation arose.(2) To be thankful for the advantages we enjoy. We are apt to envy the Jews their privileges they walked by sight, we walk by faith. But our High Priest blesses us with all spiritual blessings. (Chas. Simeon, M. A.)

Gracious fireI. Fire seals with heavens own seal the atoning rites. Wherefore comes the fire forth? Is it to seize the guilty sons of men? Is it to hurl on them deserved wrath? Far otherwise. It

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comes with olive-branch of peace. It settles on the altar. It feeds on the victim as its feast. Then it brings evidence of Gods delight. Then it fills hearts with tranquil peace. The flame with blazing tongue proclaims, Here is the sacrifice which God selects, approves, calls men to bring, and never will refuse.II. The attesting fire speaks gods acceptance of substitution. The altar victims were the foreshadowing of Christ. Faith, therefore, loves this scene. It is one of the wells from which it gladly draws new joy. It is one of the meadows of its richest food. But what is the antitype of the descending flame? The clear gospel page. Three distinct testimonies answer to this approving sign.

1. The angelic host, a shining train, which swept down from heaven at Jesus birth.2. The baptismal seal (Luk_3:21-22).3. Transfiguration glories rest on Him, and a voice from the cloud proclaims, This is My beloved Son.4. The opened grave, guarded by the angels, for in the resurrection of Christ we have the fiery seal of an accepted sacrifice. When Israels host beheld the fire of God, what were their feelings? They shouted and fell on their faces. Sweet joy was theirs. Deep adoration warmed each heart. Exulting praise burst forth. Profoundest worship was their instant act. Shall we not do the like? God sent His Son to seek, to save. Oh, then, let every breath praise God! Let every hour of every day be inward worship! (Dean Law.)

Of the divers occasions of the sending of miraculous fire upon the sacrifices1. One occasion was when in the confusion of things they had need of some unwonted confirmation; as when Gideon was appointed to be the deliverer of the people this figure was given him in that confused state to confirm him in his calling (Jdg_6:21).2. Another reason was when Gods worship was to be maintained against idolatry and false worship; as when Elijah contended with Baals priests the like miracle was shown (1Ki_18:38).3. And further when the Lord was pleased to give assurance of His favour and reconciliation after some sin committed; as when David had numbered the people, and the Lord being therewith offended had sent a great plague, He showed his acceptance of Davids sacrifice by answering him by fire from heaven (1Ch_21:26).4. By the sending also of fire the Lord gave assurance of His perpetual presence and assistance; as at the dedication of Solomons Temple. Thereby He testified that the mount of Sion pleased Him.5. And hereby also the Lord gave approbation of His own ordinance, as here He doth demonstrate Himself to be the Author of the legal priesthood. (A. Willet, D. D.)

The fire in the gospelThis fire which came from God upon Aarons sacrifice representeth the spiritual force of

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the gospel. The fire hath four propertiesto give light, to heat, to examine and try, to consume; so the Word of God is a lantern to our feet; it inflameth the heart; it trieth our life and doctrine; it consumeth and purgeth our sin. Ambrose here saith well, Thou art the bush, I the fire in the bush; I therefore am as fire in the flesh, that I may give thee light and consume thy sins. (A. Willet, D. D.).

2 He said to Aaron, Take a bull calf for your sin offering[a] and a ram for your burnt offering, both without defect, and present them before the Lord.

BARNES, "Lev_9:2A young calf - A bull calf, which might have been what we should call a yearling ox.CLARKE, "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.

GILL, "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

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be offered, being committed against him, and whose justice must be satisfied for it.BENSON, "Leviticus 9:2. For a sin-offering For himself and his own sins, which was an evidence of the imperfection of that priesthood, and of the necessity of a better. The Jewish writers suggest, that a calf was appointed to remind him of his sin in making the golden calf. Thereby he had rendered himself for ever unworthy of the honour of the priesthood; on which he had reason to reflect with sorrow and shame, in all the atonements he madeELLIOTT, " (2) A young calf for a sin offering.Literally, a calf, the son of a bull, which, according to the canonical law, was a calf of the second year, whilst a steer, the son of a bull, rendered in the Authorised Version by young bullock, was defined to be three years old, or in its third year. (See Leviticus 4:3.) Before they could mediate for the forgiveness of the people, Aaron and his sons had first to bring a sin offering for themselves, in expiation probably for the feeling of pride which they might have fostered at having been so highly distinguished and chosen to be the mediators of the people. This sin offering, however, showed him that, though a high priest, he was beset with the same infirmities, and stood in need of the same atonement, as the people whom he represented. As this is the only instance in which a calf is appointed for a sin offering, and as the offerer who is ordered to bring this exceptional sacrifice is Aaron, Jewish tradition will have it that it was designed to refer to the sin of the golden calf which he made for the people. (Exodus 32:4-6.) So old and universal is this interpretation, that it is expressed in the ancient Chaldee Version of the Pentateuch. This sense seems to derive support from Leviticus 9:7.Before the Lord.That is, before the door of the tent of meeting (see Leviticus 1:5; Leviticus 1:11), on the altar of burnt offering.TRAPP, "Leviticus 9:2 And he said unto Aaron, Take thee a young calf for a sin offering, and a ram for a burnt offering, without blemish, and offer [them] before the LORD.Ver. 2. Take thee a young calf] In remembrance, and for the remission of Aarons sin about the golden calf; as some Hebrews are of opinion.WHEDON, " 2. Calf for a sin offering The Hebrew for calf also signifies calf image.Exodus 32:4. Thus Moses delicately reminds Aaron of the great sin which he had committed in making the golden calf, and teaches him that the animal which was the object of idolatrous worship among the Egyptians, as a symbol of the deity, is fit only for a sin offering to Jehovah, the Creator of all things. See chap. iv, Introductory.Without blemish See Leviticus 1:3, note.

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Before the Lord This was at the door of the tabernacle. Leviticus 1:3, note.PETT, "Verse 2And he said to Aaron, Take a calf of the herd for a purification for sin offering, and a ram for a whole burnt offering, without blemish, and offer them before Yahweh. It is noteworthy that instead of the mature bull ox (Leviticus 4:3) Aaron is to offer a bull calf for his own purification for sin offering. This is the only time when a calf is offered. Some see it as having in mind his failure with respect to the golden calf (Exodus 32:4) which is now especially atoned for. But the significance may rather lie in the fact that this is not for a particular sin, nor is it to cleanse the Holy Place. His priesthood is yet in its infancy. He has not yet failed as a priest, and he has not yet entered the Holy Place, and a bull ox has already been offered for him in 8:14. Thus the bull ox here is younger, and in its infancy. (It may also have had the practical purpose that it would take less time for the flames to consume it, with so much to follow).With it he will offer a ram for a whole burnt offering as in his consecration. Both are to be without blemish. They are to be offered to Yahweh.When we consider the process of consecration that he and the priests have already gone through it makes us recognise that none of these sacrifices could really deal with the problem of sin. Continually therefore the fact of his sinfulness has to be brought before God, and the means provided by which he can find ceremonial purification and atonement. Really, like all who were accepted in Old Testament days, they were accepted by the unmerited love and compassion of God, with in mind the Great Sacrifice yet to come.And as Aaron and his sons had to offer purification for sin and whole burnt offerings for themselves constantly before Yahweh, so are we to come continually into His light and seek for the blood of Jesus Christ, Gods Son, to cleanse us from all sin (1 John 1:7), and to continually rededicate ourselves to His service. It is a reminder that while on earth none of us are wholly free from the tyranny of sin. The one who thinks that he stands, should ever take heed lest he fall.

3 Then say to the Israelites: Take a male goat for a sin offering, a calf and a lambboth a year old and without defectfor a burnt offering, 24

BARNES, "Lev_9:3A kid of the goats - A shaggy he-goat. See Lev_4:23 note.CLARKE, "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.

GILL, "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.COKE, "Verse 3Leviticus 9:3. A kid of the goats for a sin-offering In ch. Leviticus 4:14 the matter of the sin-offering for the congregation is ordered to be a calf or bullock; but that is to be understood of an offering for a particular determinate sin: this for sin in general. It is thought that goats were so frequently appointed for sacrifice in the Jewish ritual, because the daemons of idolatry were most frequently worshipped under this form. See ch. Leviticus 17:7. The young calf enjoined for Aaron's sin-offering, Leviticus 9:2 is supposed by many of the Jews to have reference to the affair of the golden calf. BENSON, "Leviticus 9:3. A sin-offering For the people, for whose sin a young bullock was required, Leviticus 4:15; but that was for some particular sin; this was more general for all their sins. Besides, there being an eye here to the priests consecration and entrance into his office, it is no wonder if there be some difference

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in these sacrifices from those before prescribed.ELLICOTT, "Verse 3(3) And unto the children of Israel thou shalt speak.That is, Aaron, who was now constituted high priest, was to give the orders about the sacrifices It will be seen that the elders of the people whom Moses summoned in Leviticus 9:1 to witness in behalf of the people the first ministrations of the priests, are here called the children of Israel, thus showing that the representatives acted for the people. Hence the two terms are interchanged (see Leviticus 8:2), which accounts for the fact that the Greek Version (LXX.) renders it here by elders.A kid of the goats . . . and a calf.Better, a shaggy-haired he-goat. (See Leviticus 4:23, &c.)TRAPP, "Leviticus 9:3 And unto the children of Israel thou shalt speak, saying, Take ye a kid of the goats for a sin offering; and a calf and a lamb, [both] of the first year, without blemish, for a burnt offering;Ver. 3. Take ye a kid of the goats for a sin offering.] Quia gravis odor peccati. The smell of sin is grievous; it offendeth all Gods senses, yea, his very soul. {Isaiah 1:12-13, &c.}PETT, "Verse 3-4And to the children of Israel you will speak, saying, Take a he-goat for a purification for sin offering, and a calf and a lamb, both a year old, without blemish, for a whole burnt offering, and an ox and a ram for peace offerings, to sacrifice before Yahweh, and a grain offering mingled with oil, for today Yahweh appears to you.Having offered for himself he can then offer for the people, the children of Israel. For the people the offerings are to be a he-goat for the purification for sin offering, a year old calf and lamb for a whole burnt offering, and a bull ox and a ram for peace sacrifices, together with a grain offering mingled with oil. And being on behalf of the whole people they are male.Again there is a lowering in level of the offerings. This may be because again the people have not yet had time to sin to any extent since the consecration of the priests has taken place and the new way of worship has been introduced, so that instead of a bull ox for a purification for sin offering for the people (Leviticus 4:14), there is a he-goat. But it may also be because this was the peoples offering excluding the priests, while that for the whole congregation of Israel (Leviticus 4:13) was seen as including the priest (see on Leviticus 10:16-20)For the whole burnt offering there was here a calf and a lamb. This was probably in

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order to indicate that their new status and need for atonement was in its infancy. But it was also because the lamb was also for the morning sacrifice, for the regular morning and evening sacrifices were to be of a similar lamb (Exodus 29:38).The third group of offerings was to be of a bull ox and a ram for their peace sacrifice. Here they would be partaken of and represented Israels present well being and position of peace with God which was full developed. Thus the constituents are carefully selected.

4 and an ox[b] and a ram for a fellowship offering to sacrifice before the Lord, together with a grain offering mixed with olive oil. For today the Lord will appear to you.

GILL, "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. ELLICOTT, " (4) Also a bullock and a ram.The elders were thus to bring on

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behalf of the people, (1) a he-goat for a sin offering; (2) a yearling calf and a yearling sheep for a burnt offering; and (3) an ox and a ram for a peace offering.A meat offering mingled with oil.The oil was to be added, as, with the exception of the small portion offered to the Lord, the meat offering was the perquisite of the officiating priests who partook of it, together with their share of the victims, and the cakes had to be made palatable for the sacerdotal repast. (See Leviticus 2:1.)For to-day the Lord will appear unto you.That is, prepare and sanctify yourselves with these sacrifices, for the Lord is to manifest himself in an especial manner to signify his approval of the inauguration of Aaron and his family to the priesthood.TRAPP, "Leviticus 9:4 Also a bullock and a ram for peace offerings, to sacrifice before the LORD and a meat offering mingled with oil: for to day the LORD will appear unto you.Ver. 4. For today the Lord will appear unto you.] And he may not find you empty handed, unprepared. {See Trapp on "Exodus 19:10"}WHEDON, "Verse 44. Peace offerings Chaps. 3 and Leviticus 7:11-28, notes.Meat offering Chaps. 2, and Leviticus 6:14-23, notes. Meal offering, (R.V.)For to-day the Lord will appear unto you The term for contains the reason for all the sacrifices commanded in the preceding verses. Jehovah manifests himself only to those who obediently seek him in his ordinances. (Exodus 29:42-43.) See also especially John 14:21, note. God can give to the believer an indubitable demonstration of his presence and favour without the manifestation of a visible form. The invisible God no man hath seen at any time; the only-begotten Son hath declared him. John 1:18, note. By reference to Leviticus 9:6; Leviticus 9:23 it appears that the promised manifestation is that of the glory of Jehovah. This was not constantly seen either by the people or by Moses. The sincere inquirer after God, who diligently gathers up and uses all his light, and follows un-hesitatingly wherever the truth leads, will attain an experimental and satisfactory assurance of the existence and forgiving grace of God in Jesus Christ. There is really no such thing as honest scepticism. Sacrifice, and Jehovah will appear. Obedience must precede the divine manifestation. See John 7:17, note. At the tomb of Lazarus Jesus said to Martha, If thou wilt believe, thou shalt see the glory of God. See John 11:40, note. The condition is essentially the same in both instances. Faith is the root of obedience; obedience is faith unfolded in action.

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5 They took the things Moses commanded to the front of the tent of meeting, and the entire assembly came near and stood before the Lord.

GILL, "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.ELLICOTT, " (5) And they brought.That is, Aaron and his sons, according to the command of Moses, and the elders on behalf of the people, and according to the order of Aaron, who was directed by Moses so to do, brought the aforenamed sacrifices.And all the congregation . . . That is, the elders who represented the people, whom Moses summoned (see Leviticus 9:1), and as many of the people as could find room assembled before the sanctuary in the court-yard to witness the newly-installed priests officiating for the first time.PETT, "Verse 5And they brought what Moses commanded before the tent of meeting, and all the congregation drew near and stood before Yahweh.The priests and the elders brought to Moses in front of the tent of meeting all that he had commanded. Then all Israel gathered and stood before Yahweh. That is they stood, rank after rank, looking towards the door of the tent of meeting behind which was the Sanctuary which included the earthly resting place of Yahweh as King (compare Isaiah 6:1). Here for the first time would their new Representative make these offerings on their behalf, an assurance of Gods provision for the future if they remained faithful to His covenant.

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6 Then Moses said, This is what the Lord has commanded you to do, so that the glory of the Lord may appear to you.

BARNES, "Lev_9:6The glory of the Lord - Compare Exo_16:7.

CLARKE, "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.

GILL, "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.

k&d, "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.CALVIN, "6.And Moses said, This is the thing which the Lord commanded He seems, indeed, to address himself to the whole people, to whom also the promise belonged; but in the word do ye, (413) He specially speaks to the sons of Aaron; and he promises what, at the end of the chapter, he will state to have been fulfilled, that the glory of God should be manifested in approbation of the priesthood, in order that they may set about their duties more cheerfully. For this was no common aid to their faith and assurance, that their office should be thus, as it were, sealed by God.

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BENSON, "Verse 6-7Leviticus 9:6-7. The glory of the Lord The glorious manifestation of Gods powerful and gracious presence. Go and offer Moses had hitherto sacrificed, but now he resigns his work to Aaron, and actually gives him that commission which from God he had received for him. For thyself and for the people The order is very observable; first for thyself, otherwise thou art unfit to do it for the people. Hereby God would teach us, both the deficiency of this priesthood, and how important it is that Gods ministers should be in the favour of God themselves, that their ministrations might be acceptable to God, and profitable to the people.TRAPP, "Leviticus 9:6 And Moses said, This [is] the thing which the LORD commanded that ye should do: and the glory of the LORD shall appear unto you.Ver. 6. And the glory of the Lord shall appear unto you.] So shall it one day to us: yea, we shall be like him, and appear with him in glory; and must therefore purify ourselves, as God is pure. [1 John 3:2-3]PETT, "Verse 6And Moses said, This is the thing which Yahweh commanded that you should do, and the glory of Yahweh shall appear to you. Moses then informed them that in some way Yahweh intended to manifest Himself to them. As long as they followed his instructions closely, the glory of Yahweh would appear to them. We can imagine the awe and expectancy and reverence with which they watched that day. And if we would know the presence of God with us it can also only be by full obedience.

7 Moses said to Aaron, Come to the altar and sacrifice your sin offering and your burnt offering and make atonement for yourself and the people; sacrifice the offering that is for the people and make atonement for them, as the Lord has commanded.

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BARNES, "It is to be remarked that Aaron offers no peace-offering for himself. It was enough that he should participate in the peace-offerings of the consecration Lev_8:31, and in the two peace-offerings about to be sacrificed for the people.

His sin-offering was probably regarded not so much as a sacrifice for his own actual sins as a typical acknowledgment of his sinful nature and of his future duty to offer for his own sins and those of the People. See marginal references. The law maketh men high priests which have infirmity; but the word of the oath, which was since the law, maketh the Son, who is consecrated (in the margin perfected, see Lev_8:22 note) forevermore, Heb_7:28.

CLARKE, "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.

GILL, "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.CALVIN, "7.And Moses said unto Aaron, Go unto the altar Here is repeated what was stated elsewhere, that the priest, as being himself a sinner, must first make entreaty for himself, before he propitiates God towards others. Hence the Apostle justly infers that the legal priesthood was weak and merely typical. (Hebrews 5:1.) For none can be a true peace-maker, except he, who, in reliance on his perfect innocence, presents himself before God to obtain pardon for others, and, being pure from every blemish, requires no expiation for himself. All else to the end of the chapter I pass over, because Moses only records how Aaron sacrificed according to Gods command and the legal ritual. COKE, ". Make an atonement for thyself, and for the people See Hebrews 5:3; Hebrews 7:27; Hebrews 9:7. Houbigant renders this clause, for thyself and for thy family; following and approving the LXX, who give the same interpretation.REFLECTIONS.They who are ordained for the service of the ministry must know no idleness. Woe to the slumberi