Teks -- Leviticus 9:1-24 (NET)

Inauguration of Tabernacle Worship

9:1 On the eighth day Moses summoned Aaron and his sons and the elders of Israel, 9:2 and said to Aaron, “Take for yourself a bull calf for a sin offering and a ram for a burnt offering, both flawless, and present them before the Lord. 9:3 Then tell the Israelites: ‘Take a male goat for a sin offering and a calf and lamb, both a year old and flawless, for a burnt offering, 9:4 and an ox and a ram for peace offerings to sacrifice before the Lord, and a grain offering mixed with olive oil, for today the Lord is going to appear to you.’” 9:5 So they took what Moses had commanded to the front of the Meeting Tent and the whole congregation presented them and stood before the Lord. 9:6 Then Moses said, “This is what the Lord has commanded you to do so that the glory of the Lord may appear to you.” 9:7 Moses then said to Aaron, “Approach the altar and make your sin offering and your burnt offering, and make atonement on behalf of yourself and on behalf of the people; and also make the people’s offering and make atonement on behalf of them just as the Lord has commanded.”

The Sin Offering for the Priests

9:8 So Aaron approached the altar and slaughtered the sin offering calf which was for himself. 9:9 Then Aaron’s sons presented the blood to him and he dipped his finger in the blood and put it on the horns of the altar, and the rest of the blood he poured out at the base of the altar. 9:10 The fat and the kidneys and the protruding lobe of the liver from the sin offering he offered up in smoke on the altar just as the Lord had commanded Moses, 9:11 but the flesh and the hide he completely burned up outside the camp.

The Burnt Offering for the Priests

9:12 He then slaughtered the burnt offering, and his sons handed the blood to him and he splashed it against the altar’s sides. 9:13 The burnt offering itself they handed to him by its parts, including the head, and he offered them up in smoke on the altar, 9:14 and he washed the entrails and the legs and offered them up in smoke on top of the burnt offering on the altar.

The Offerings for the People

9:15 Then he presented the people’s offering. He took the sin offering male goat which was for the people, slaughtered it, and performed a decontamination rite with it like the first one. 9:16 He then presented the burnt offering, and did it according to the standard regulation. 9:17 Next he presented the grain offering, filled his hand with some of it, and offered it up in smoke on the altar in addition to the morning burnt offering. 9:18 Then he slaughtered the ox and the ram– the peace offering sacrifices which were for the people– and Aaron’s sons handed the blood to him and he splashed it against the altar’s sides. 9:19 As for the fat parts from the ox and from the ram (the fatty tail, the fat covering the entrails, the kidneys, and the protruding lobe of the liver), 9:20 they set those on the breasts and he offered the fat parts up in smoke on the altar. 9:21 Finally Aaron waved the breasts and the right thigh as a wave offering before the Lord just as Moses had commanded. 9:22 Then Aaron lifted up his hands toward the people and blessed them and descended from making the sin offering, the burnt offering, and the peace offering. 9:23 Moses and Aaron then entered into the Meeting Tent. When they came out, they blessed the people, and the glory of the Lord appeared to all the people. 9:24 Then fire went out from the presence of the Lord and consumed the burnt offering and the fat parts on the altar, and all the people saw it, so they shouted loudly and fell down with their faces to the ground.

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Wesley: Lev 9:1 - On the eighth day

Namely, from the day of his consecration, or when the seven days of his consecration were ended. The eighth day is famous in scripture for the perfecting and purifying both of men and beasts. See Lev 12:2-3 Lev 14:8-10, Lev 15:13-14, Lev 22:27.

Wesley: Lev 9:1 - And the elders of Israel

All the congregation were called to be witnesses of Aaron's installment into his office, to prevent their murmurings and contempt; which being done, the elders were now sufficient to be witnesses of his first execution of his office.

Wesley: Lev 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 made.

Wesley: Lev 9:3 - A sin-offering

For the people, for whose sin a young bullock was required, Lev 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 priest's consecration and entrance into his office, it is no wonder if there be some difference in these Sacrifices from those before prescribed.

Wesley: Lev 9:4 - The Lord will appear

Heb. Hath appeared. He speaks of the thing to come as if it were past, which is frequent in scripture, to give them the more assurance of the thing.

Wesley: Lev 9:5

Before the tabernacle where God dwelt.

Wesley: Lev 9:6 - The glory of the Lord

The glorious manifestation of God's powerful and gracious presence.

Wesley: Lev 9:7 - 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.

Wesley: Lev 9:7 - 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 God's ministers should be in the favour of God themselves, that their ministrations may be acceptable to God, and profitable to the people.

Wesley: Lev 9:9 - The altar

Of burnt-offering, of which alone he speaks both in the foregoing and following words; and the blood was poured out at the bottom of this altar only, not of the altar of incense, as appears from Lev 4:7, where indeed there is mention of putting some of the blood upon the horns of the altar of incense, in this case of the priest's sacrificing for his own sins. But there seems to be a double difference, That sacrifice was offered for some particular sin, this for his sins indefinitely. There he is supposed to be compleat in his office, and here he is but entering into his office, and therefore must prepare and sanctify himself by this offering upon the brazen altar in the court, before he can be admitted into the holy place where the altar of incense was. And the like is to be said for the difference between the sin-offering for the people here, and Lev 4:17-18.

Wesley: Lev 9:10 - He burnt it

By ordinary fire, which was used until the fire came down from heaven, Lev 9:24, though afterwards it was forbidden. And if it had not been allowed otherwise, yet this being done by Aaron at the command of Moses, and consequently with God's approbation, it was unquestionably lawful. Add to this, that there is nothing said to be consumed by that heavenly fire, but the burnt-offering with the fat belonging to it, namely, that burnt-offering mentioned Lev 9:16, which therefore is not there said to be burnt, as it is said of the other burnt-offering, Lev 9:13, and of the rest of the sacrifices in their places.

Wesley: Lev 9:16 - The burnt-offering

Which also was offered for the people, as the last mentioned sin-offering was.

Wesley: Lev 9:17 - Besides the burnt-sacrifice

Which was to be first offered every morning; for God will not have his ordinary and stated service swallowed up by extraordinary.

Wesley: Lev 9:19 - That

Fat.

Wesley: Lev 9:19 - Which covereth the inwards

Or the Guts.

Wesley: Lev 9:22 - Aaron lifted up his hands

Which was the usual rite of blessing. By this posture he signified both whence he expected the blessing, and his hearty desire of it for them.

Wesley: Lev 9:22 - And blessed them

In some such manner, as is related, Num 6:24, &c. though not in the same form, for it is not probable that he used it before God delivered it And this blessing was an act of his priestly office, no less than sacrificing. And herein be was a type of Christ, who came into the world to bless us, and when he was parting from his disciples, lifted up his hands and blessed them: yea, and in them his whole church, of which they were the elders and representatives.

Wesley: Lev 9:22 - And came down

From the altar; whence he is said to come down, either Because the altar stood upon raised ground, or Because it was nearer the holy place, which was the upper end.

Wesley: Lev 9:23 - And Moses

Went in with Aaron to direct him, and to see him perform those parts of his office which were to be done in the holy place, about the lights, and the table of shew - bread, and the altar of incense, upon which part of the blood of the sacrifices now offered was to be sprinkled, Lev 4:7, Lev 4:16.

Wesley: Lev 9:23 - And blessed the people

Prayed to God for his blessing upon them, as this phrase is explained, Num 6:23, &c. and particularly for his gracious acceptation of these and all succeeding sacrifices, and for his signification thereof by some extraordinary token.

Wesley: Lev 9:23 - And the glory of the Lord

Either a miraculous brightness shining from the cloudy pillar, as Exo 16:10, or a glorious and visible discovery of God's gracious presence and acceptance of the present service.

Wesley: Lev 9:24 - And there came a fire

In token of God's approbation of the priesthood now instituted, and the sacrifices offered, and consequently of others of the like nature. And this fire now given was to be carefully kept, and not suffered to go out, Lev 6:13, and therefore was carried in a peculiar vessel in their journeys in the wilderness.

Wesley: Lev 9:24 - From before the Lord

Or, from the presence of the Lord, that is, from the place where God was in a special manner present, either from heaven or from the holy of holies.

Wesley: Lev 9:24 - They shouted

As wondering at, rejoicing in, and blessing God for this gracious discovery of himself, and his favour. This also was a figure of good things to come. Thus the Spirit descended in fire upon the apostles, so ratifying their commission, as this does that of the priests. And the descent of this holy fire into our souls, to kindle in them devout affections, and such an holy zeal as burns up all unholiness, is a certain token of God's gracious acceptance.

JFB: Lev 9:1-7 - 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).

JFB: Lev 9:8 - 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.

JFB: Lev 9:17-21 - 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].

JFB: Lev 9:22 - 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).

JFB: Lev 9:22 - 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).

JFB: Lev 9:23 - 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.

JFB: Lev 9:23 - 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.

JFB: Lev 9:24 - 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."

Clarke: Lev 9:1 - On the eighth day

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."

Clarke: Lev 9:2 - Take thee a young calf, etc.

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.

Clarke: Lev 9:3 - Take ye a kid

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.

Clarke: Lev 9:6 - And the glory of the Lord shall appear

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.

Clarke: Lev 9:7 - Make an atonement for thyself

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.

Clarke: Lev 9:22 - And Aaron lifted up his hand toward the people, and blessed them

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)

Clarke: Lev 9:22 - And came down from offering of the sin-offering, etc.

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.

Clarke: Lev 9:23 - Moses and Aaron went into the tabernacle

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

Clarke: Lev 9:23 - And the glory of the Lord appeared

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, 1Ch 21:28

6.    In the case of Solomon dedicating the temple, 2Ch 7:1

7.    In the case of Elijah, 1Ki 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.

Clarke: Lev 9:24 - When all the people saw, they shouted, and fell on their faces

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, 1Jo 3:2, 1Jo 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.

Calvin: Lev 9:1 - And it came to pass on the eighth day

1.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 brother’s 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 priest’s office for seven days, He commenced the work entrusted to him by God’s 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.

Calvin: Lev 9:6 - And Moses said, This is the thing which the Lord commanded

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.

Calvin: Lev 9:7 - And Moses said unto Aaron, Go unto the altar

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. (Heb 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 God’s command and the legal ritual.

Calvin: Lev 9:22 - And Aaron lifted up his hand toward the people

22.And Aaron lifted up his hand toward the people This was a kind of application of the sacrifice, in order that the people might know that God was reconciled to them through the priest as their mediator and surety. The form of benediction ⁴¹⁴ has been already expoundled; at present let this one point suffice, that, when by the lifting up of their hands the priests testified of God’s paternal favor to the people, their commission was ratified and efficacious. Of this the sacred history presents to us a memorable instance, where it records, that

“the priests and Levites blessed the people, and their voice was heard, and their prayer came up to his holy dwelling-place, even unto heaven.” (2Ch 30:27.)

The fulfilment of this type was at length manifested in Christ, who is not only the source and cause of blessing, but publishes it by the Gospel with effectual results; for He came to “preach peace to them which were afar off, and to them that were nigh,” (Eph 2:17;) and although He does not appear or speak in a visible form, yet we know what He says, viz., that

“whatsoever His disciples shall bind on earth shall be bound in heaven; and whatsoever they shall loose on earth shall be loosed in heaven.” (Mat 18:18.)

Calvin: Lev 9:23 - And Moses and Aaron went into the tabernacle

23.And Moses and Aaron went into the tabernacle This is a repetition of the same statement, except that what had been said of Aaron only is now also ascribed to Moses, i.e., that he blessed the people, but for a different reason, for although he was God’s prophet, yet Aaron, in right of his office, was the only mediator. What follows, “the glory of the Lord appeared,” may be read separately, viz., that the majesty of God was manifested in some conspicuous sign; or else it is connected with the concluding verse, where it is said, that “there came a fire out from before the Lord, etc.” If we prefer the latter, the account of the consuming of the sacrifice was added expositively, as if it were said that God appeared when He sent forth the fire to consume the sacrifice. By this auspice, or rather miracle, God manifested that He was the Author of the legal priesthood, so that it should be held in reverence for ever. The same thing sometimes occurred afterwards, when in troubled circumstances, it had need of extraordinary confirmation: thus fire consumed the sacrifice of Manoah, (Jud 13:20;) or, when God’s service and pure religion required to be vindicated in opposition to superstitious counterfeits; thus the sacrifice of Elijah was utterly consumed and reduced to ashes without the application of fire. (1Kg 18:38.) Or, lastly, when God would shew that He delighted in Mount Sion, which He had chosen for His resting-place and home: for which reason, the first sacrifice of Solomon was consumed by fire from heaven. (2Ch 7:1.)

Lest posterity should doubt of this matter, as if it were not thoroughly certain, Moses says that the whole people was stirred up by the sight to praise God, “and fell on their faces.”

Defender: Lev 9:23 - glory of the Lord

This glory cloud was not God Himself (Joh 1:18), but a visible manifestation of His presence, the so-called shekinah glory (Exo 13:21)."

TSK: Lev 9:1 - the eighth day

the eighth day : Not on the eighth day of the month, but on the first day after their consecration, which occupied seven days, and before which they were deemed unfit to minister in holy things, being considered in a state of imperfection. All creatures, for the most part, were considered as in a state of uncleanness and imperfection, seven days, and perfected on the eighth. (See note on Lev 12:2, Lev 12:3; Lev 14:8-10; Lev 15:13, Lev 15:14; Lev 22:27; Num 6:9, Num 6:10.) Lev 8:33, Lev 14:10, Lev 14:23, Lev 15:14, Lev 15:29; Num 6:10; Eze 43:26, Eze 43:27; Mat 28:1

TSK: Lev 9:2 - a young // and a ram

a young : Lev 9:7, Lev 9:8, Lev 4:3, Lev 8:14; Exo 29:1; 2Co 5:21; Heb 5:3, Heb 7:27, Heb 10:10-14

and a ram : Lev 8:18

TSK: Lev 9:3 - Take ye // a kid // a calf // both

Take ye : Lev 4:23, Lev 16:5, Lev 16:15; Ezr 6:17, Ezr 10:19; Isa 53:10; Rom 8:3; 2Co 5:21; Tit 2:14; Heb 9:26-28; 1Pe 2:24, 1Pe 3:18; Rev 5:9

a kid : As the offering here is a kid, which was the sacrifice of the sin of the ruler, some think that the reading of the Samaritan and the LXX is to be preferred: ""Speak unto the Elders of Israel."

a calf : Lev 9:2

both : Lev 12:6, Lev 14:10, Lev 23:12; Exo 12:5

TSK: Lev 9:4 - a bullock // and a meat // to day

a bullock : Lev. 3:1-17

and a meat : Lev. 2:1-16, Lev 6:14-23; Num 15:3-9

to day : Lev 9:6, Lev 9:23; Exo 16:10, Exo 19:11, Exo 24:16, Exo 29:43, Exo 40:34, Exo 40:35; Num 14:10, Num 16:19; 1Ki 8:10-12; Eze 43:2

TSK: Lev 9:5 - and all the congregation

and all the congregation : Exo 19:17; Deu 31:12; 1Ch 15:3; 2Ch 5:2, 2Ch 5:3; Neh 8:1

TSK: Lev 9:6 - and the glory

and the glory : Lev 9:23; Exo 16:10, Exo 24:16, Exo 40:34, Exo 40:35; 1Ki 8:10-12; 2Ch 5:13, 2Ch 5:14; Eze 43:2

TSK: Lev 9:7 - offer thy // offer the

offer thy : Lev 9:2, Lev 4:3, Lev 4:20, Lev 8:34; 1Sa 3:14; Heb 5:3, Heb 7:27, Heb 7:28, Heb 9:7

offer the : Lev 4:16-20; Heb 5:1

TSK: Lev 9:8

Lev 1:4, Lev 1:5, Lev 4:4, Lev 4:29

TSK: Lev 9:9

Lev 4:6, Lev 4:7, Lev 4:17, Lev 4:18, Lev 4:25, Lev 4:30, Lev 8:15, Lev 16:18; Heb 2:10, Heb 9:22, Heb 9:23, 10:4-19

TSK: Lev 9:10 - the fat // as the Lord

the fat : Lev 3:3-5, Lev 3:9-11, Lev 4:8-12, Lev 4:34, Lev 4:35, Lev 8:16, Lev 8:17; Psa 51:17; Pro 23:26; Isa 53:10; Isa 57:15, Isa 66:2

as the Lord : Lev 4:8

TSK: Lev 9:11

Lev 4:11, Lev 4:12, Lev 4:21, Lev 8:17, Lev 16:27, Lev 16:28; Heb 13:11, Heb 13:12

TSK: Lev 9:12

Lev. 1:1-17, Lev 8:18-21; Eph 5:2, Eph 5:25-27

TSK: Lev 9:14

Lev 8:21

TSK: Lev 9:15

Lev 9:3, Lev 4:27-31, Lev 9:15; Num. 28:1-29:31; Isa 53:10; 2Co 5:21; Tit 2:14; Heb 2:17, Heb 5:3

TSK: Lev 9:16 - manner

manner : or, ordinance, Lev 9:12-14, Lev 1:3-10, Lev 8:18-21; Heb. 10:1-22

TSK: Lev 9:17 - the meat // took an handful thereof

the meat : Lev 9:1, Lev 2:1, Lev 2:2; Exo 29:38, Exo 29:41; Joh 6:53; Gal 2:20

took an handful thereof : Heb. filled his hand out of it, beside. Exo 29:38-42

TSK: Lev 9:18 - a sacrifice

a sacrifice : Lev. 3:1-17, Lev 7:11-18; Rom 5:1, Rom 5:10; Eph 2:14-17; Col 1:20

TSK: Lev 9:19

Lev 9:10, Lev 3:5, Lev 3:16

TSK: Lev 9:20 - they put // burnt

they put : Lev 7:29-34

burnt : Lev 3:14-17

TSK: Lev 9:21 - the breasts // as Moses commanded

the breasts : Lev 7:24, Lev 7:26, Lev 7:30-34; Exo 29:27, Exo 29:28; Isa 49:3; Luk 2:13; 1Pe 4:11

as Moses commanded : The Samaritan text, and thirty manuscripts have, kaasher tzivvah yehowah eth Moshe , ""as Jehovah commanded Moses;""which is also the reading of the LXX, Arabic, and Targum of Onkelos, and seems to be the true reading, being supported, not only by these authorities, but by the whole chapter itself.

TSK: Lev 9:22 - his hand

his hand : or, as the Greek has it, ""his hands"", Menachem gives reason why it is written hand, to signify the right hand, because that was lifted up higher than the left. The lifting up of the hand was a gesture used in speaking, and signifying any weighty thing, Isa 49:22; and particularly in swearing, Gen 14:22; praying, Psa 28:2; and blessing, either of God, Psa 134:2, or of men, as in this place. Paul, speaking of prayer, uses the phrase, ""lifting up holy hands;""as also David: ""Let the lifting up of my hands be as the evening sacrifice.""Gen 14:18-20; Num 6:23-27; Deu 10:8, Deu 21:5; 1Ki 8:55; 1Ch 23:13; 2Ch 6:3; Psa 72:17; Mar 10:16; Luk 24:50; Act 3:26; 2Co 13:14; Heb 7:6, Heb 7:7; 1Pe 3:9

TSK: Lev 9:23 - came out // the glory

came out : Luk 1:21, Luk 1:22; Heb 9:24-28

the glory : Lev 9:6; Num 14:10, Num 16:19, Num 16:42

TSK: Lev 9:24 - there came a fire // they shouted

there came a fire : These victims were consumed by a fire of no human kindling. Josephus says that ""a fire proceeded from the victims themselves, of its own accord, which had the appearance of a flash of lightning, and consumed all that was upon the altar.""Lev 6:13; Gen 4:3, Gen 4:4, Gen 15:17; Exo 3:2; Jdg 6:21, Jdg 13:19, Jdg 13:20, Jdg 13:23; 1Ki 18:38; 2Ki 19:15; 1Ch 21:26; 2Ch 6:2, 2Ch 7:1-3; Psa 20:3, Psa 20:4, Psa 80:1 *marg.

they shouted : Gen 17:3; Num 14:5, Num 16:22; 1Ki 18:39; 2Ch 7:3; Ezr 3:11; Mat 26:39; Rev 4:9, Rev 5:8, Rev 7:11

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Lev 9:1 - The eighth day

The eighth day to wit, from the first day of his consecration, or when the seven days of his consecration were ended, Lev 8:33,35 , as appears from Exo 29:30, Eze 43:27 . The eighth day is famous in Scripture for the perfecting and purifying both of men and beasts. See Lev 12:2,3 14:8-10 15:13,14 22:27 .

All the congregation were called to be witnesses of Aaron’ s instalment into his office, to prevent their murmurings and contempt, which being done, the elders were now sufficient to be witnesses of Aaron’ s first execution of his office.

Poole: Lev 9:2 - A young calf

A young calf Heb. a calf, the son of a bull or cow ; which may seem to be added purposely to intimate that it was not a young calf properly so called, but a young bullock , for that was the sacrifice enjoined for the high priest’ s sin-offering, Lev 4:3 . Though it be not material, if this be a young calf, and that a young bull, because the grounds and ends of the several sacrifices differ, that Le 4 : being for his particular sin, and this for his own and family’ s sins in general, and therefore no wonder if the sacrifices also differ. 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 another and a better.

Poole: Lev 9:3 - A sin-offering

A sin-offering for the people, as it is expressed here Lev 9:15 , for whose sin a young bullock was required, Lev 4:14 ; but that was for some particular sin, but this was more general and indefinite for all their sins. Besides, there being an eye here had to the priest’ s consecration and entrance into his office, it is no wonder if there be some difference in these sacrifices from those before prescribed.

Poole: Lev 9:4

See the fulfilling of this promise, Lev 9:24 . Heb. hath appeared . He speaks of the thing to come as if it were past, which is frequent in Scripture, to give them the more assurance of the thing.

Poole: Lev 9:5

Before the tabernacle where God dwelt.

Poole: Lev 9:6

The glorious manifestation of God’ s powerful and gracious presence, Lev 9:24 . Compare Exo 24:16,17 40:34,35 Eze 43:2 .

Poole: Lev 9:7

Moses had hitherto sacrificed, but now he resigneth his work to Aaron, and actually gives him that commission which from God he had received for him.

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 the absolute necessity of a higher and better Priest, Heb 7:26,27 , and how important and needful it is that God’ s ministers should be in the grace and favour of God themselves, that their ministrations may be acceptable to God, and profitable to the people.

Poole: Lev 9:9 - Upon the horns of the altar

Upon the horns of the altar to wit, of burnt-offerings, of which alone he speaks both in the foregoing and following words; and the blood was poured out at the bottom of this altar only, not of the altar of incense, as appears from Lev 4:7 , where indeed there is mention of putting some of the blood upon the horns of the altar of incense, in this case of the priest’ s sacrificing for his own sins. But there seems to be a double difference:

1. That sacrifice was offered for some particular sin, this for his sins indefinitely.

2. There he is supposed to be complete in his office, and here he is but entering into his office, and therefore must prepare and sanctify himself by this offering upon the brazen altar in the court, before he can be admitted into the holy place where the altar of incense was. And the like is to be said for the difference between the sin-offering for the people here, and Lev 4:17,18 .

Poole: Lev 9:10

Either,

1. Disposed it for the burning, i.e. laid it upon the altar where it was to be burnt by the heavenly fire, Lev 9:24 . Thus interpreters generally understand the word here, as also Lev 9:13,17,20 , by an anticipation; or the consequent is put for the antecedent, of which there are examples in Scripture. Or,

2. Properly burnt by ordinary fire, which was used and allowed until the fire came down from heaven, Lev 9:24 , though afterwards it was forbidden. And if it had not been allowed otherwise, yet this being done by Aaron at the command of Moses, and consequently with God’ s approbation, it was unquestionably lawful. And therefore there seems to be no necessity of departing from the proper sense of the word. Add to this, that there is nothing said to be consumed by that heavenly fire, but the burnt-offering with the fat belonging to it, namely, that burnt-offering mentioned Lev 9:16 , which therefore is not there said to be burnt, as it is said of the other burnt-offering, Lev 9:13 , and of the rest of the sacrifices in their places.

Poole: Lev 9:15 - As the first

This was to be offered for the people, as the former was for himself, Lev 9:7 .

As the first to wit, in like manner as he did that for the priest, Lev 9:8 , and consequently burnt this, as he did the other, Lev 9:11 , for which Moses reproves him, Lev 10:17 .

Poole: Lev 9:16

Which also was offered for the people, as the last mentioned sin-offering was.

Poole: Lev 9:17 - The meat-offering

The meat-offering was always to be added to the burnt offering. See Le 6 . The burnt-sacrifice of the morning was to be first offered every morning; for God will not have his ordinary and stated service swallowed up by extraordinary.

Poole: Lev 9:19 - That which covereth

That which covereth the fat which covereth the inwards, or the guts; which words are here understood, as appears by comparing this place with Lev 3:3,9 4:8 7:3 , where they are expressed.

Poole: Lev 9:20

The breasts were reserved for the priest out of the peace-offerings, which were offered for the people. See Lev 7:30,31,34 .

Poole: Lev 9:22 - Aaron lifted // Blessed them

Aaron lifted up his right hand, which the Jews say was lifted up highest; or his hands, according to the other reading, which was the usual rite of blessing. See Luk 24:50 . By this posture he signified both whence he expected the blessing, and his hearty desire of it for them.

Blessed them in some such manner as is related Num 6:24 , &c., though not in the same form, as some suppose, for it is not probable that he used it before God delivered it. And this blessing was an act of his priestly office no less than sacrificing. See Gen 14:18,19 Nu 6:23 Deu 10:8 Deu 21:5 Luk 24:50 . Came down, to wit, from the altar; whence he is said to come down, either,

1. Because the altar stood upon raised ground, to which they went up by an insensible ascent. Compare Exo 20:26 . Or,

2. Because it was nearer the holy place, and the holy of holies, which was the upper end.

Poole: Lev 9:23 - Moses // Aaron // Blessed the people // The glory of the Lord

Moses went in with

Aaron to direct him, and to see him perform those parts of his office which were to be done in the holy place, about the lights, and the table of shewbread, and of the altar of incense, upon which part of the blood of the sacrifices now offered was to be sprinkled, according to the law, Lev 4:7,18 .

Blessed the people i.e. prayed to God for his blessing upon the people, as this phrase is explained, Num 6:23 , &c., and particularly for his gracious acceptation of these and all succeeding sacrifices, and for his signification thereof by some extraordinary token, which accordingly happened,

The glory of the Lord either a miraculous brightness shining from the cloudy pillar, as Exo 16:10 Num 14:10 ; or a glorious and visible discovery of God’ s gracious presence and acceptance of the present ministry and service, as it follows.

Poole: Lev 9:24 - There came a fire // From before the Lord // They shouted

There came a fire in token of God’ s acceptation and approbation of the priesthood now instituted, and the sacrifices now offered, and consequently of others of the like nature. See the like instances, Jud 6:21 13:19,20 1Ch 21:26 . And this fire now given was to be carefully kept, and not suffered to go out, Lev 6:13 , and therefore was carried in a peculiar vessel in their journeys in the wilderness.

From before the Lord or, from the face or presence of the Lord ; i.e. from the place where God was in a special manner present: either,

1. From heaven, as 1Ki 18:38 2Ch 7:1 , which is oft called God’ s dwelling-place, as Deu 26:15 Isa 63:15 . Or,

2. From the holy of holies, where also God is said to dwell, 2Ki 19:15 2Ch 6:2 Psa 80:1 . And what is done before the ark is said to be done before God , as 1Ch 13:8,10 16:1 , &c. And this may seem more probable by comparing this with Lev 10:2 .

They shouted as wondering at, rejoicing in, and blessing God for this wonderful and gracious discovery of himself, and of his favour to them therein.

Haydock: Lev 9:1 - Come // Israel

Come. From the consecration of the tabernacle, (Menochius) and of Aaron. ---

Israel. The princes of the tribes. (Calmet) ---

They were to offer sacrifice by the hands of their new priests.

Haydock: Lev 9:2 - Calf

Calf. As they had formerly adored a calf, so now they sacrifice one to God. (St. Jerome in Jer. vii.)

Haydock: Lev 9:3 - Children // Old

Children. Samaritan and Septuagint, "the ancients," or princes of the people, for whom a he-goat is sacrificed. ---

Old. Not above, though they might be younger.

Haydock: Lev 9:4 - Offering // You

Offering, &c. Hebrew simply, " and a flour-offering tempered with oil; for," &c. (Haydock) ---

All these sacrifices were accompanied with an offering of this nature, as they were in imitation of a dinner presented to God. (Menochius) ---

You. By the cloud, resting upon the tabernacle, or by fire proceeding thence. God will manifest his presence by miracles, ver. 24.

Haydock: Lev 9:7 - Thy sin

Thy sin. Christ needed not daily (as the other priests) to offer sacrifices, first for his own sins, and then for the people's, Hebrews vii. 27.

Haydock: Lev 9:9 - The altar

The altar of holocausts; as he is yet considered only as a private person; afterwards he touches the altar of perfumes. (Calmet)

Haydock: Lev 9:10 - Burnt

Burnt, or placed in order to be burnt by the fire sent by God, ver. 24. (Menochius)

Haydock: Lev 9:11 - Camp

Camp. According to the prescriptions given, chap. iv. 12.

Haydock: Lev 9:14 - Water

Water. Hebrew adds, "he burnt them upon the holocaust, upon the altar."

Haydock: Lev 9:15 - And expiating the altar

And expiating the altar. Hebrew, "he offered it (the goat) for sin, as the first," for himself, placing the parts of the victim upon his own holocaust. (Haydock) ---

The Chaldean says, "he expiated the altar with the blood of the he-goat, as he did before."

Haydock: Lev 9:17 - Holocaust

Holocaust. Which were religiously observed every day. The law respecting the libations was given already, though it be related, Numbers xv. 4. (Menochius)

Haydock: Lev 9:21 - Elevating them // As

Elevating them. After which they were used by the priest, chap. vii. 31. (Calmet) ---

As. Samaritan and some Hebrew manuscripts read, "as the Lord had commanded Moses." (Kennicott)

Haydock: Lev 9:22 - Hands // Them

Hands. Thus representing the form of a cross, on which Christ redeemed us; in memory of which we still make the same sign. (Worthington) ---

Them. The blessing is recorded, Numbers vi. 24. And the Lord bless thee, &c. (Menochius) ---

In blessing an individual, the priest laid his hands upon him; but he stretched them out towards the multitude, as a mark of superiority.

Haydock: Lev 9:23 - Testimony // Glory

Testimony. To offer incense, which always preceded the morning holocaust. ---

Glory; or fire, probably issuing from the tabernacle, and consuming the victims in a moment. Thus God was pleased to shew his approbation of the priests and victims, (Calmet) and at the same time, to impress a religious awe upon the minds of the spectators. (Haydock) ---

This fire was carefully preserved and nourished by the priests with wood; though the Rabbins say, this was done only to conceal the miracle of its perpetual continuance. A fire of the same nature, came down upon the victims, when Solomon dedicated his temple, (2 Paralipomenon vii. 1,) and was kept burning till the captivity, when it was hidden in a cistern. Being found afterwards, like a muddy water, God rekindled it again, (2 Machabees i. 18; ii. 10,) and it was not lost till the persecution of Epiphanes.

Haydock: Lev 9:24 - The Lord

The Lord: 2 Machabees ii. 10, explains this text. Fire came down from heaven, appearing like a flash of lightning, in the midst of the victims. (Josephus, Antiquities iii. 9.) (Calmet)

Gill: Lev 9:1 - And it came to pass on the eighth day // that Moses, called Aaron and his sons, and the elders of Israel

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.

Gill: Lev 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

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.

Gill: Lev 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

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.

Gill: Lev 9:4 - Also a bullock and a ram for peace offerings, to sacrifice before the Lord // and a meat offering mingled with oil // for today the Lord will appear unto you

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.

Gill: Lev 9:5 - And they brought that which Moses commanded before the tabernacle of the congregation // and all the congregation drew near, and stood before the Lord

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.

Gill: Lev 9:6 - This is the thing which the Lord commanded that ye should do // and the glory of the Lord shall appear unto you

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.

Gill: Lev 9:7 - And Moses said unto Aaron // go unto the altar, and offer thy sin offering, and thy burnt offering // and make an atonement for thyself and for the people // and offer the offering of the people, and make atonement for them // as the Lord commanded

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.

Gill: Lev 9:8 - Aaron therefore went unto the altar // and slew the calf of the sin offering, which was for himself

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.

Gill: Lev 9:9 - And the sons of Aaron brought the blood unto him // and he dipped his finger in the blood, and put it upon the horns of the altar // and poured out the blood at the bottom of the altar

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.

Gill: Lev 9:10 - But the fat, and the kidneys, and the caul above the liver of the sin offering, he burnt upon the altar // as the Lord commanded Moses

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.

Gill: Lev 9:11 - And the flesh and the hide he burnt with fire without the camp.

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.

Gill: Lev 9:12 - And he slew the burnt offering // and Aaron's sons presented unto him the blood // which he sprinkled round about upon the altar

And 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.

Gill: Lev 9:13 - And they presented the burnt offering to him // with the pieces thereof, and the head, and he burnt them upon the altar

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".

Gill: Lev 9:14 - And he did wash the inwards and the legs // and burnt them upon the burnt offering on the altar

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.

Gill: Lev 9:15 - And he brought the people's offering // and took the goat, which was the sin offering for the people, and slew it // and offered it for sin, as the first

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.

Gill: Lev 9:16 - And he brought the burnt offering // and offered it according to the manner

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.

Gill: Lev 9:17 - And he brought the meat offering // and took a handful thereof, and burnt it upon the altar // beside the burnt sacrifice of the morning

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.

Gill: Lev 9:18 - He slew also the bullock and the ram, a sacrifice of peace offerings, which was for the people // and Aaron's sons presented unto him the blood // which he sprinkled upon the altar round about

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.

Gill: Lev 9:19 - And the fat of the bullock, and of the ram // the rump // and that which covereth the inwards // and the kidneys, and the caul above the liver

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.

Gill: Lev 9:20 - And they put the fat upon the breasts // and he burnt the fat upon the altar

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.

Gill: Lev 9:21 - And the breasts and the right shoulder // Aaron waved for a wave offering before the Lord // as Moses commanded

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.

Gill: Lev 9:22 - And Aaron lifted up his hand towards the people, and blessed them // and came down from offering of the sin offering, and the burnt offering, and peace offerings

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.

Gill: Lev 9:23 - And Moses and Aaron went into the tabernacle of the congregation // and came out, and blessed the people // and the glory of the Lord appeared unto all the people

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.

Gill: Lev 9:24 - And there came a fire out from before the Lord // and consumed upon the altar the burnt offering, and the fat // which when all the people saw, they shouted, and fell on their faces

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, 2Ch 7:1 and on the burnt sacrifice of Elijah, 1Ki 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.

Tafsiran/Catatan -- Catatan Ayat / Catatan Kaki

NET Notes: Lev 9:1

¹ sn This eighth day is the one after the seven days of ordination referred to in Lev 8:33-35.

² tn Heb “called to”; CEV, NLT “called together.”

NET Notes: Lev 9:3

¹ tn Heb “a he-goat of goats.”

² tn Heb “and a calf and a lamb, sons of a year, flawless”; KJV, ASV, NRSV “without blemish”; NASB, NIV “without defect”; NLT “with no physical defects.”

NET Notes: Lev 9:4

¹ tn The verb is either a prophetic perfect (“will appear to you”) as in the MT (cf. IBHS §30.5.1.e; so many English versions), or a futurum instans participle (“is going to appear to you”) as in the LXX and several other versions (see the BHS footnote; cf. IBHS 627 §37.6f). In either case, the point is that Moses was anticipating that the Lord would indeed appear to them on this day (cf. vv. 6, 22-24).

NET Notes: Lev 9:5

¹ tn Heb “to the faces of.”

NET Notes: Lev 9:6

¹ tn Heb “which the Lord commanded you shall/should do.”

² tn Heb “and the glory of the Lord will appear,” but the construction with the simple vav (ו) plus the imperfect/jussive (וְיֵרָא, vÿyera’; literally, “and he will appear”) suggests purpose in this context, not just succession of events (i.e., “so that he might appear”).

NET Notes: Lev 9:7

¹ tn Instead of “on behalf of the people,” the LXX has “on behalf of your house” as in the Hebrew text of Lev 16:6, 11, 17. Many commentaries follow the LXX here (e.g., J. Milgrom, Leviticus [AB], 1:578; J. E. Hartley, Leviticus [WBC], 118) as do a few English versions (e.g., NAB), but others argue that, as on the Day of Atonement (Lev 16), the offerings of the priests also effected the people, even though there was still the need to have special offerings made on behalf of the people as reflected in the second half of the verse (e.g., B. A. Levine, Leviticus [JPSTC], 56).

NET Notes: Lev 9:10

¹ tn Heb “from.”

NET Notes: Lev 9:11

¹ tn Heb “he burned with fire,” an expression which is sometimes redundant in English, but here means “burned up,” “burned up entirely.”

² sn See Lev 4:5-12 and the notes there regarding the sin offering for priest(s). The distinction here is that the blood of the sin offering for the priests was applied to the horns of the burnt offering altar in the court of the tabernacle, not the incense altar inside the tabernacle tent itself. See the notes on Lev 8:14-15.

NET Notes: Lev 9:12

¹ tn For smoothness in the English translation, “his” was used in place of “Aaron’s.”

² tn The verb is a Hiphil form of מָצָא, matsa’, “to find” (i.e., causative, literally “to cause to find,” but here the meaning is “to hand to” or “pass to”; see J. E. Hartley, Leviticus [WBC], 117-18, and J. Milgrom, Leviticus [AB], 1:581-82). The distinction between this verb and “presented” in v. 9 above (see the note there) is that in v. 9 Aaron’s sons held the bowl while Aaron manipulated some of the blood at the altar, while here in v. 12 they simply handed the bowl to him so he could splash all the blood around on the altar (Milgrom, 581).

³ tn For “splashed” (also in v. 18) see the note on Lev 1:5.

NET Notes: Lev 9:13

¹ tn See the note on v. 12.

² tn Heb “and the burnt offering they handed to him to its parts and the head.”

NET Notes: Lev 9:15

¹ tn The expression “and performed a decontamination rite [with] it” reads literally in the MT, “and decontaminated [with] it.” The verb is the Piel of חטא (kht’, Qal = “to sin”), which means “to decontaminate, purify” (i.e., “to de-sin”; see the note on Lev 8:15).

² sn The phrase “like the first one” at the end of the verse refers back to the sin offering for the priests described in vv. 8-11 above. The blood of the sin offering of the common people was applied to the burnt offering altar just like that of the priests.

NET Notes: Lev 9:16

¹ tn The term “standard regulation” (מִשְׁפָּט, mishpat) here refers to the set of regulations for burnt offering goats in Lev 1:10-13. Cf. KJV “according to the manner”; ASV, NASB “according to the ordinance”; NIV, NLT “in the prescribed way”; CEV “in the proper way.”

NET Notes: Lev 9:17

¹ sn The latter part of the verse (“in addition to the morning burnt offering”) refers to the complex of morning (and evening) burnt and grain offerings that was the daily regulation for the tabernacle from the time of its erection (Exod 40:29). The regulations for it were appended to the end of the section of priestly consecration regulations in Exod 29 (see Exod 29:38-40) precisely because they were to be maintained throughout the priestly consecration period and beyond (Lev 8:33-36). Thus, the morning burnt and grain offerings would already have been placed on the altar before the inaugural burnt and grain offerings referred to here.

NET Notes: Lev 9:18

¹ tn See the note on Lev 9:12.

NET Notes: Lev 9:19

¹ tn Heb “And the fat from the ox and from the ram.”

² tn The text here has only the participle “the cover” or “that which covers,” which is elliptical for “the fat which covers the entrails” (see Lev 3:3, 9, 14; 7:3).

NET Notes: Lev 9:20

¹ tn The plural “they” refers to the sons of Aaron (cf. v. 18). The LXX, Smr, and Syriac have singular “he,” referring to Aaron alone as in the latter half of the verse (the singular is followed here by NLT). Cf. NCV “Aaron’s sons put them.”

NET Notes: Lev 9:24

¹ tn Heb “from to the faces of the Lord.” The rendering here is based on the use of “my faces” and “your faces” referring to the very “presence” of the Lord in Exod 33:14-15.

² tn Heb “fell on their faces.” Many English versions and commentaries render here “shouted for joy” (e.g., NIV; cf. NCV, NLT) or “shouted joyfully,” but the fact the people “fell on their faces” immediately afterward suggests that they were frightened as, for example, in Exod 19:16b; 20:18-21.

Geneva Bible: Lev 9:1

And it came to pass on the ^{( a )} eighth day, [that] Moses called Aaron and his sons, and the elders of Israel;

^{( a )} After their consecration: for the seven days before, the priests were consecrated.

Geneva Bible: Lev 9:2

And he said unto Aaron, Take thee a young calf for a ^{( b )} sin offering, and a ram for a burnt offering, without blemish, and offer [them] before the LORD.

^{( b )} Aaron enters into the possession of the priesthood: and offers the four principal sacrifices, the burnt offering, the sin offering, the peace offering, and the meat offering.

Geneva Bible: Lev 9:5

And they brought [that] which Moses commanded before the tabernacle of the congregation: and all the congregation drew near and stood before the ^{( c )} LORD.

^{( c )} Before the altar where his glory appeared.

Geneva Bible: Lev 9:7

And Moses said unto Aaron, Go unto the altar, and offer thy sin offering, and thy burnt offering, and make an atonement for ^{( d )} thyself, and for the people: and offer the offering of the people, and make an atonement for them; as the LORD commanded.

^{( d )} Read for the understanding of this peace, (Heb 4:5, Heb 7:27).

Geneva Bible: Lev 9:10

But the fat, and the kidneys, and the caul above the liver of the sin offering, he ^{( e )} burnt upon the altar; as the LORD commanded Moses.

^{( e )} That is, he laid them in order, and so they were burnt when the Lord sent down fire.

Geneva Bible: Lev 9:14

And he did wash the inwards and the legs, and ^{( f )} burnt [them] upon the burnt offering on the altar.

^{( f )} All this must be understood of the preparation of the sacrifices which were burnt after, (Lev 9:24).

Geneva Bible: Lev 9:21

And the ^{( g )} breasts and the right shoulder Aaron waved [for] a wave offering before the LORD; as Moses commanded.

^{( g )} Of the bullock and the ram.

Geneva Bible: Lev 9:22

And Aaron lifted up his hand toward the people, and blessed them, and ^{( h )} came down from offering of the sin offering, and the burnt offering, and peace offerings.

^{( h )} Because the altar was near the sanctuary, which was the upper end, therefore he is said to come down.

Geneva Bible: Lev 9:23

And Moses and Aaron went into the tabernacle of the congregation, and came out, and ^{( i )} blessed the people: and the glory of the LORD appeared unto all the people.

^{( i )} Or prayed for the people.

Tafsiran/Catatan -- Catatan Rentang Ayat

MHCC: Lev 9:1-21

These many sacrifices, which were all done away by the death of Christ, teach us that our best services need washing in his blood, and that the guilt of our best sacrifices needs to be done away by one more pure and more noble than they. Let us be thankful that we have such a High Priest. The priests had not a day's respite from service allowed. God's spiritual priests have constant work, which the duty of every day requires; they that would give up their account with joy, must redeem time. The glory of God appeared in the sight of the people, and owned what they had done. We are not now to expect such appearances, but God draws nigh to those who draw nigh to him, and the offerings of faith are acceptable to him; though the sacrifices being spiritual, the tokens of the acceptance are spiritual likewise. When Aaron had done all that was to be done about the sacrifices, he lifted up his hands towards the people, and blessed them. Aaron could but crave a blessing, God alone can command it.

MHCC: Lev 9:22-24

When the solemnity was finished, and the blessing pronounced, God testified his acceptance. There came a fire out from before the Lord, and consumed the sacrifice. This fire might justly have fastened upon the people, and have consumed them for their sins; but its consuming the sacrifice signified God's acceptance of it, as an atonement for the sinner. This also was a figure of good things to come. The Spirit descended upon the apostles in fire. And the descent of this holy fire into our souls, to kindle in them pious and devout affections toward 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. 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. The people were affected with this discovery of God's glory and grace. They received it with the highest joy; triumphing in the assurance given them that they had God nigh unto them. And with the lowest reverence; 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.

Matthew Henry: Lev 9:1-7

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 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 separated from sinners, and needed no atonement. When Messiah the prince was cut off as a sacrifice, it was not for himself; for he knew no sin. [2.] He must make an atonement for the people, by offering their sacrifices. Now that he was made a high priest he must lay to heart the concerns of the people, and this as their great concern, their reconciliation to God, and the putting away of sin which had separated between them and God. He must make atonement as the Lord commanded. See here the wonderful condescension of the mercy of God, that he not only allows an atonement to be made, but commands it; not only admits, but requires us to be reconciled to him. No room therefore is left to doubt but that the atonement which is commanded will be accepted.

Matthew Henry: Lev 9:8-22

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.

Matthew Henry: Lev 9:23-24

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 2Ch 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, 2Ch 7:1, and Elijah's, 1Ki 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, 1Jo 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.

Keil-Delitzsch: Lev 9:1-5

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 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.

Keil-Delitzsch: Lev 9:6-7

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.

Keil-Delitzsch: Lev 9:8-11

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).

Keil-Delitzsch: Lev 9:12-14

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.

Keil-Delitzsch: Lev 9:15-21

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.

Keil-Delitzsch: Lev 9:22-24

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 (1Ch 21:26; 2Ch 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 (2Ch 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 1Ki 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.

Constable: Lev 1:1--16:34

I. The public worship of the Israelites chs. 1--16

Leviticus continues revelation concerning the second of three elements necessary for any nation to exist, namely, a people (Gen. 12:10--Exod. 19), their law (Exod. 20--Num. 10:10), and their land (Num. 10:11--Josh. 24).

Leviticus is essentially a narrative document that relates the events that transpired in the life of the Israelites while the nation camped at the base of Mt. Sinai. However most of the material in the book is legal in genre. The legal sections prepare the reader to understand the narrative sections not only in Leviticus but also in Numbers and the rest of the Bible. There are two clear narrative sections (chs. 8-10; 24:10-23). However the hinge chapter in the book, chapter 16, reads as narrative even though it is legislative material.

A Legal chs. 1-7

B Narrative chs. 8-10

A Legal chs. 11-15

C Legal written as narrative ch. 16

A Legal 17:1-24:9

B Narrative 24:10-23

A Legal chs. 25-27

The first major section of Leviticus deals with how the Israelites were to conduct their public life as an expression of worship to God.

"The fact that the covenant between Yahweh and Israel was modeled after those of the ancient Near East in both form and function allows one to understand the myriad of cultic detail in the Pentateuch with unusual clarity. The sacrifices and offerings were designed to demonstrate the subservience of Israel, to atone for her offenses against her Sovereign, Yahweh, and to reflect the harmoniousness and peaceableness of the relationship thus established or reestablished."¹⁶

"Put differently, the main concern of Leviticus 1-16 is the continuance of the presence of God in the midst of the sinful nation, while Leviticus 17-27 records the effect of the presence of God upon the congregation. Consequently the abiding presence of God in the midst of the nation spans the entire contents of the Book of Leviticus."¹⁷

Constable: Lev 8:1--10:20

B. The institution of the Aaronic priesthood chs. 8-10

The account of the consecration of the priests and the priesthood (chs. 8-10) follows the regulations concerning offerings. We have a change in literary genre here from legal to narrative material. The legal material in chapters 1-7 has prepared the reader to understand the narrative in chapters 8-10. The consecration ceremonies involved many of the sacrifices just described. The institution of the Aaronic priesthood constituted the fulfillment of God's commands recorded in Exodus 28-29 and 40. Almost every verse in chapter 8 is a quotation or allusion to commands first given in Exodus 29. Chapter 9 contains freer summaries of the laws in Leviticus 1-7. Thus we learn that Moses adhered strictly to God's instructions.

Until now Israel followed the custom common in the ancient Near East that the father of a family functioned as a priest for his family. The Levites as a tribe now assumed this role for the families of Israel under the leadership of Aaron and his sons.

"God's grace and forgiveness are such that even a sinner like Aaron [who apostatized by building the golden calf] may be appointed to the highest religious office in the nation. Perhaps the closest biblical parallel to Aaron's experience was that of Peter. In spite of his threefold denial of his Lord at Christ's trial, he was reinstated as leader of the apostles after the resurrection."⁷⁵

The three chapters in this section parallel each other in form and content as well as containing contrasts. The effect of this triptych is to present an especially impressive panorama of this great event.⁷⁶

The phrase "Moses did as the Lord commanded him" occurs 16 times in this section (8:4, 5, 9, 13, 17, 21, 29, 34, 36; 9:6, 7, 10, 21; 10:7, 13, 15). It stresses Moses' faithfulness to God (cf. Heb. 3:1-6).

Constable: Lev 9:1-24

2. The entrance of Aaron and his sons into their office ch. 9

This chapter explains how the priests carried out the duties associated with their induction into their office. The events recorded took place on the eighth day (v. 1), the day after the seven days of consecration. After a week of cleansing, Aaron could now begin to offer sacrifices himself; he no longer had to rely on Moses to offer sacrifices for him.

As noted previously, the structure of chapter 9 is similar to that of chapter 8. Moses commanded Aaron and the "congregation" (vv. 1-4), and the "congregation" obeyed (v. 5). Then Moses commanded Aaron (v. 7), and Aaron obeyed (vv. 8-21). Finally fire from God fell symbolizing His acceptance of the sacrifices (vv. 22-24).

Constable: Lev 9:1-6

Moses' commands to Aaron and the congregation and their obedience 9:1-6

Ironically the first sacrifice Aaron had to offer was a calf, as if to atone for making the golden calf (cf. Exod. 32). The sinfulness of man is clear in that Aaron had to offer many different offerings to cover his sins and the sins of the people. Aaron had to bring offerings in addition to all those that Moses had offered the previous seven days. This indicated again that the Levitical offerings did not provide a permanent covering for sin (cf. Heb. 10:1). The purpose of these sacrifices was that the glory of the Lord might appear to His people (vv. 4, 6; cf. Exod. 16:10). The glory of the Lord is His visible presence (in symbol) among His people (cf. Exod. 24:16-17).

Constable: Lev 9:7-21

Moses' command to Aaron and his obedience 9:7-21

Aaron first offered a sin offering (vv. 8-11) and then a burnt offering for himself (vv. 12-14). By offering them he acknowledged publicly that he was a sinner and needed forgiveness. Then he presented four offerings for the Israelites (vv. 15-21): sin, burnt, meal, and peace. The variety of the sacrifices and sacrificial animals stands out more than their quantity. This probably indicates that the purpose of these sacrifices was not to atone for specific sins. It was rather for the general sinfulness of the people, to dedicate the people to the worship of Yahweh as He specified, and to pray for God's blessing on them.⁸⁴

Constable: Lev 9:22-24

Fire from the Lord 9:22-24

After offering these sacrifices, Aaron blessed the people (v. 22). He "stepped down" perhaps from a platform near the altar of burnt offerings on which he may have been standing to address the people. Probably Moses took Aaron into the holy place to present him to the Lord and to pray for God's blessing with him (v. 23).

"The appearance of the glory of Jehovah is probably to be regarded in this instance, and also in Num. 16:19; 17:7; and 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 lightening, and consumed the sacrifices on the altar [cf. Judg. 13:15-23; 1 Kings 18:38-39; 2 Chron. 7:1-3]."⁸⁵

The miracle that caused the strong reaction of the people (v. 24) was not that fire fell on the sacrifices and ignited them. They were already burning. It was that the fire that fell consumed the sacrifices suddenly. In this way God manifested His satisfaction with this first sacrifice that the newly consecrated priests offered. The Hebrew word ranan, translated "shouted," means to shout for joy. This is the first occurrence of the word "joy" in the Bible.

"This chapter brings out very clearly the purpose and character of OT worship. All the pomp and ceremony served one end: the appearance of the glory of God."⁸⁶

"The pattern was hereby established: by means of the priests' proper entry into the tabernacle, the nation was blessed. The next chapter (Lev 10) gives a negative lesson of the same truth in the example of Nadab and Abihu: the blessing of God's people will come only through obedience to the divine pattern."⁸⁷

Guzik: Lev 9:1-24 - More on the Consecration of Priests

Leviticus 9 - More on the Consecration of Priests

A. Introduction: God calls Aaron to minister.

1. (1) Moses calls to Aaron and his sons.

It came to pass on the eighth day that Moses called Aaron and his sons and the elders of Israel.

a. It came to pass on the eighth day: The whole ceremony of consecration lasted more than a week. It was not a quick and easy process. The call to the priesthood came on the eighth day, the day of new beginnings. After seven days of patient fellowship with the LORD in His tabernacle, God was ready to do a new work in and through the priests.

2. (2) Offerings for Aaron.

And he said to Aaron, "Take for yourself a young bull as a sin offering and a ram as a burnt offering, without blemish, and offer them before the LORD."

a. Take for yourself a young bull as a sin offering: As part of the consecration ceremony, Aaron and his sons lived for an entire week at the tabernacle of meeting. Yet they still had sin to atone for during that week. The consecration ceremony did not make Aaron and his sons perfect. During the seven days of just sitting in the tabernacle he added more sin to his account that had to be cleared.

i. Through the repetition of sacrifice, God also wanted to show that as useful as the animal sacrifices were, they were not complete and could not make and end of sins. Only the perfect sacrifice of the Messiah could do that.

b. And a ram as a burnt offering: Even though Aaron just spent the prior week in special dedication to the LORD, there was still more to give. Though this was an important experience of dedication, the idea of consecration had to be ongoing in the life of Aaron and all of God's priests.

B. Aaron begins the priestly ministry.

1. (3-6) In a context of atonement and obedience, God will show His glory.

"And to the children of Israel you shall speak, saying, 'Take a kid of the goats as a sin offering, and a calf and a lamb, both of the first year, without blemish, as a burnt offering, also a bull and a ram as peace offerings, to sacrifice before the LORD, and a grain offering mixed with oil; for today the LORD will appear to you.'" So they brought what Moses commanded before the tabernacle of meeting. And all the congregation drew near and stood before the LORD. Then Moses said, "This is the thing which the LORD commanded you to do, and the glory of the LORD will appear to you."

a. This is the thing which the LORD commanded you to do, and the glory of the LORD will appear to you: Everything Aaron did in the last week prepared him for this moment. This was the end goal of the week of separation and consecration to the LORD - the display of His glory.

2. (7) Aaron will begin to minister for the people.

And Moses said to Aaron, "Go to the altar, offer your sin offering and your burnt offering, and make atonement for yourself and for the people. Offer the offering of the people, and make atonement for them, as the LORD commanded."

a. Offer your sin offering and your burnt offering, and make atonement for yourself and for the people: Aaron had to first deal with his own sin, and then he could truly function as a priest, ready to serve others.

b. Make atonement for them, as the LORD commanded: Aaron's priesthood existed for the glory of God and for the benefit of the people - not for his own personal benefit. The office of high priest was one of great authority, but of even great responsibility.

3. (8-14) Aaron offers sacrifice for his own sin, along with a burnt offering.

Aaron therefore went to the altar and killed the calf of the sin offering, which was for himself. Then the sons of Aaron brought the blood to him. And he dipped his finger in the blood, put it on the horns of the altar, and poured the blood at the base of the altar. But the fat, the kidneys, and the fatty lobe from the liver of the sin offering he burned on the altar, as the LORD had commanded Moses. The flesh and the hide he burned with fire outside the camp. And he killed the burnt offering; and Aaron's sons presented to him the blood, which he sprinkled all around on the altar. Then they presented the burnt offering to him, with its pieces and head, and he burned them on the altar. And he washed the entrails and the legs, and burned them with the burnt offering on the altar.

a. Aaron therefore went to the altar and killed the calf of the sin offering, which was for himself: This was a display of honesty and humility before the people. Aaron, before offering a sacrifice of atonement for the people, publicly offered one for himself, identifying himself with the people. This sacrifice told the nation, "I am a sinner who needs atonement also."

4. (15-21) Aaron offers the sacrifice on behalf of the people.

Then he brought the people's offering, and took the goat, which was the sin offering for the people, and killed it and offered it for sin, like the first one. And he brought the burnt offering and offered it according to the prescribed manner. Then he brought the grain offering, took a handful of it, and burned it on the altar, besides the burnt sacrifice of the morning. He also killed the bull and the ram as sacrifices of peace offerings, which were for the people. And Aaron's sons presented to him the blood, which he sprinkled all around on the altar, and the fat from the bull and the ram; the fatty tail, what covers the entrails and the kidneys, and the fatty lobe attached to the liver; and they put the fat on the breasts. Then he burned the fat on the altar; but the breasts and the right thigh Aaron waved as a wave offering before the LORD, as Moses had commanded.

5. (22-24) God blesses Israel with a display of His glory.

Then Aaron lifted his hand toward the people, blessed them, and came down from offering the sin offering, the burnt offering, and peace offerings. And Moses and Aaron went into the tabernacle of meeting, and came out and blessed the people. Then the glory of the LORD appeared to all the people, and fire came out from before the LORD and consumed the burnt offering and the fat on the altar. When all the people saw it, they shouted and fell on their faces.

a. Then Aaron lifted his hand toward the people, blessed them: Aaron's heart was turned towards the people. He longed to bless them, and so he lifted his hand toward the people [and] blessed them. His washing, sanctification, justification, consecration, waiting with and for the LORD, his identification with the people, and humility each made him desire a blessing for the people - more than for himself.

b. Then the glory of the LORD appeared to all the people, and fire came out from before the LORD: God proved His presence by sending the fire. The priests were there, the offering was there, the Tabernacle was there, and the nation was there, but it was all incomplete the fire from God.

i. The Bible gives us seven examples of where God showed acceptance of a sacrifice with fire from heaven:

· Abel (Genesis 4:4)

· Aaron (Leviticus 9:24)

· Gideon (Judges 6:21)

· Manoah (Judges 13:19-23)

· David (1 Chronicles 21:28)

· Solomon (2 Chronicles 7:1)

· Elijah (1 Kings 18:38).

ii. Fire was often associated with God's presence and work. Deuteronomy 4:24 tells us, the LORD your God is a consuming fire, a jealous God. John the Baptist promised Jesus would come with a baptism with the Holy Spirit and with fire (Matthew 3:11). The Holy Spirit manifested His presence on the day of Pentecost by tongues of fire (Acts 2:3). Jesus said: I came to send fire on the earth, and how I wish it were already kindled! (Luke 12:49)

iii. Though this consecration ceremony has a spiritual application to us, we obviously were not literally consecrated to the priesthood through this ceremony. Yet our priesthood is real and after the pattern of the priesthood of Jesus, who never went through such a ceremony. The priesthood of Jesus was based on an oath, as in Hebrews 7:21-22: For they have become priests without an oath, but He with an oath by Him who said to Him: The Lord has sworn and will not relent, You are a priest forever according to the order of Melchizedek. We are also made priests not by a ceremony, but by the oath - the promise of God - just like Jesus.

© 2004 David Guzik - No distribution beyond personal use without permission

Pendahuluan / Garis Besar

JFB: Leviticus (Pendahuluan Kitab)

LEVITICUS. So called from its treating of the laws relating to the ritual, the services, and sacrifices of the Jewish religion, the superintendence of which was entrusted to the Levitical priesthood. It is chiefly, however, the duties of the priests, "the sons of Aaron," which this book describes; and its claim to be the work of Moses is established by the following passages:-- 2Ch 30:16; Neh 8:14; Jer 7:22-23; Eze 20:11 Mat 8:4; Luk 2:22; Joh 8:5; Rom 10:4; Rom 13:9; 2Co 6:16; Gal 3:12; 1Pe 1:16.

JFB: Leviticus (Garis Besar)

• BURNT OFFERINGS OF THE HERD. (Lev. 1:1-17)
• THE MEAT OFFERINGS. (Lev. 2:1-16)
• THE PEACE OFFERING OF THE HERD. (Lev. 3:1-17)
• SIN OFFERING OF IGNORANCE. (Lev 4:1-2)
• SIN OFFERING FOR THE PRIEST. (Lev. 4:3-35)
• TRESPASS OFFERINGS FOR CONCEALING KNOWLEDGE. (Lev 5:1)
• TOUCHING ANY THING UNCLEAN. (Lev 5:2-3)
• FOR SWEARING. (Lev 5:4-19)
• TRESPASS OFFERING FOR SINS DONE WITTINGLY. (Lev 6:1-7)
• THE LAW OF THE BURNT OFFERING. (Lev 6:8-13)
• THE LAW OF THE MEAT OFFERING. (Lev 6:14-18)
• THE HIGH PRIEST'S MEAT OFFERING. (Lev 6:19-23)
• THE LAW OF THE SIN OFFERING. (Lev 6:21-30)
• THE LAW OF THE TRESPASS OFFERING. (Lev. 7:1-27)
• THE PRIESTS' PORTION. (Lev 7:28-38)
• MOSES CONSECRATES AARON AND HIS SONS. (Lev. 8:1-36)
• THE PRIESTS' ENTRY INTO OFFICE. (Lev. 9:1-24)
• NADAB AND ABIHU BURNT. (Lev. 10:1-20)
• BEASTS THAT MAY AND MAY NOT BE EATEN. (Lev. 11:1-47)
• WOMAN'S UNCLEANNESS BY CHILDBIRTH. (Lev 12:1-8)
• THE LAWS AND TOKENS IN DISCERNING LEPROSY. (Lev. 13:1-59)
• THE RITES AND SACRIFICES IN CLEANSING OF THE LEPER. (Lev. 14:1-57)
• UNCLEANNESS OF MEN. (Lev. 15:1-18)
• UNCLEANNESS OF WOMEN. (Lev 15:19-33)
• HOW THE HIGH PRIEST MUST ENTER INTO THE HOLY PLACE. (Lev. 16:1-34)
• BLOOD OF BEASTS MUST BE OFFERED AT THE TABERNACLE DOOR. (Lev. 17:1-16)
• UNLAWFUL MARRIAGES. (Lev. 18:1-30)
• A REPETITION OF SUNDRY LAWS. (Lev. 19:1-37)
• GIVING ONE'S SEED TO MOLECH. (Lev. 20:1-27)
• OF THE PRIESTS' MOURNING. (Lev. 21:1-24)
• THE PRIESTS IN THEIR UNCLEANNESS. (Lev 22:1-9)
• WHO OF THE PRIESTS' HOUSE MAY EAT OF THEM. (Lev 22:10-16)
• THE SACRIFICES MUST BE WITHOUT BLEMISH. (Lev. 22:17-33)
• OF SUNDRY FEASTS. (Lev 23:1-4)
• THE PASSOVER. (Lev 23:5-8)
• THE SHEAF OF FIRST FRUITS. (Lev 23:9-14)
• FEAST OF PENTECOST. (Lev 23:15-22)
• FEAST OF TRUMPETS. (Lev 23:23-25)
• OIL FOR THE LAMPS. (Lev. 24:1-23)
• SABBATH OF THE SEVENTH YEAR. (Lev 25:1-7)
• THE JUBILEE. (Lev. 25:8-23)
• OF IDOLATRY. (Lev 26:1-2)
• A BLESSING TO THE OBEDIENT. (Lev 26:3-13)
• A CURSE TO THE DISOBEDIENT. (Lev. 26:14-39)
• CONCERNING VOWS. (Lev. 27:1-18)

TSK: Leviticus (Pendahuluan Kitab)

Leviticus is a most interesting and important book; a book containing a code of sacrificial, ceremonial, civil, and judicial laws, which, for the purity of their morality, the wisdom, justice, and beneficence of their enactments, and the simplicity, dignity, and impressive nature of their rites, are perfectly unrivalled, and altogether worthy of their Divine Author. All the rites and ceremonies of the Mosaic law are at once dignified and expressive. They point out the holiness of their Author, the sinfulness of man, the necessity of an atonement, and the state of moral excellence to which the grace and mercy of the Creator have destined to raise the human soul. They include, as well as point out, the gospel of the Son of God; from which they receive their consummation and perfection. The sacrifices and oblations were significant of the atonement of Christ; the requisite qualities of these sacrifices were emblematical of his immaculate character; and the prescribed mode in the form of these offerings, and the mystical rites ordained, were allusive institutions, calculated to enlighten the apprehensions of the Jews, and to prepare them for the reception of the Gospel. The institution of the high priesthood typified Jesus, the Great High Priest, called and prepared of God, who hath an unchangeable priesthood, and is able to save to the uttermost all that come unto God by him.

TSK: Leviticus 9 (Pendahuluan Pasal)

Overview

Lev 9:1, The first offerings of Aaron, for himself and the people; Lev 9:8, The sin offering, Lev 9:12, and the burnt offering for himself; Lev 9:15, The offerings for the people; Lev 9:23, Moses and Aaron bless the people; Lev 9:24, Fire comes from the Lord, upon the altar.

Poole: Leviticus (Pendahuluan Kitab)

THIRD BOOK OF MOSES CALLED LEVITICUS

THE ARGUMENT

This Book, containing the actions of about one month’ s space, acquainteth us with the Levitical ceremonies used after the tabernacle was erected and anointed in the wilderness, and is therefore called LEVITICUS. It treats of laws concerning persons and things, clean and unclean, by infirmity or accident; as also purifyings in general once a year, and divers particular cleansings, with a brief repetition of divers laws, Le 19 , together with certain feasts, of seven years’ rest, of the jubilee, and the redemption of things consecrated to God, &c.; but especially of such ceremonies as were used about offerings and sacrifices, which were both expiatory, for trespasses wittingly or unwittingly committed, whether by the people or the priests; and also eucharistical, in the owning of God’ s blessings. Here are declared also laws for the regulating of these, and prescribing the lawful time for marriages. Here is set down how several abominable sins are punishable by the magistrate; and how these things are to be managed by certain persons appropriated to the tribe of Levi, whose office is confirmed from heaven, and the maladministration of it threatened, and the judgment particularly inflicted on Nadab and Abihu for an example. Here are also promises and threatenings to the observers or breakers of this law.

Poole: Leviticus 9 (Pendahuluan Pasal)

CHAPTER 9

Moses commands Aaron to offer a sin-offering, and burnt-offering, and peace and meat offering; the congregation drawing near, and so the glory of the Lord should appear to them; to make atonement for himself and the people, Lev 9:1-7 . Aaron’ s offering for himself, Lev 9:8-14 ; for the people, Lev 9:15-21 , whom he blesses, first by prayer to God, and then by solemn declaration to them; the glory of God appears; fire from heaven consumes the sacrifice; the people shout and are amazed, Lev 9:22-24 .

MHCC: Leviticus (Pendahuluan Kitab)

God ordained divers kinds of oblations and sacrifices, to assure his people of the forgiveness of their offences, if they offered them in true faith and obedience. Also he appointed the priests and Levites, their apparel, offices, conduct, and portion. He showed what feasts they should observe, and at what times. He declared by these sacrifices and ceremonies, that the reward of sin is death, and that without the blood of Christ, the innocent Lamb of God, there can be no forgiveness of sins.

MHCC: Leviticus 9 (Pendahuluan Pasal)

(v. 1-21) The first offerings of Aaron for himself and the people.

(Lev 9:22-24) Moses and Aaron bless the people, Fire cometh upon the altar from the Lord.

Matthew Henry: Leviticus (Pendahuluan Kitab)

An Exposition, with Practical Observations, of The Third Book of Moses, Called Leviticus

There is nothing historical in all this book of Leviticus except the account which it gives us of the consecration of the priesthood (ch. 8-9), of the punishment of Nadab and Abihu, by the hand of God, for offering strange fire (ch. 10), and of Shelomith's son, by the hand of the magistrate, for blasphemy (ch. 24). All the rest of the book is taken up with the laws, chiefly the ecclesiastical laws, which God gave to Israel by Moses, concerning their sacrifices and offerings, their meats and drinks, and divers washings, and the other peculiarities by which God set that people apart for himself, and distinguished them from other nations, all which were shadows of good things to come, which are realized and superseded by the gospel of Christ. We call the book Leviticus, from the Septuagint, because it contains the laws and ordinances of the levitical priesthood (as it is called, Heb 7:11), and the ministrations of it. The Levites were principally charged with these institutions, both to do their part and to teach the people theirs. We read, in the close of the foregoing book, of the setting up of the tabernacle, which was to be the place of worship; and, as that was framed according to the pattern, so must the ordinances of worship be, which were there to be administered. In these the divine appointment was as particular as in the former, and must be as punctually observed. The remaining record of these abrogated laws is of use to us, for the strengthening of our faith in Jesus Christ, as the Lamb slain from the foundation of the world, and for the increase of our thankfulness to God, that by him we are freed from the yoke of the ceremonial law, and live in the times of reformation.

Matthew Henry: Leviticus 9 (Pendahuluan Pasal)

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).

Constable: Leviticus (Pendahuluan Kitab)

Introduction

Title

The Hebrews derived the title of this book from the first word in it, wayyiqra', translated "And He [the Lord] called" (1:1). "And" or "then" is a conjunction that shows that what follows in Leviticus is a continuation of the narrative of Exodus. There is no break in the flow of thought. This is the third book of the Torah (Law).

The English title comes to us from the Vulgate (Latin version), which called this book Liber Leviticus. The Vulgate title came from the Septuagint (Greek version), which had as the title Leuitikon, meaning "relating to the Levites." This title is appropriate since the book contains requirements of the Mosaic Covenant that relate to the Levites, or more specifically, the priests.

"It would be wrong, however, to describe Leviticus simply as a manual for priests. It is equally, if not more, concerned with the part the laity should play in worship. Many of the regulations explain what the layman should sacrifice. They tell him when to go to the sanctuary, what to bring, and what he may expect the priest to do when he arrives. Most of the laws apply to all Israel: only a few sections specifically concern the priests alone, e.g., chs. 21-22. The lay orientation of the legislation is particularly noticeable in ch. 23, where the whole emphasis lies on the days that must be observed as days of sabbath rest."¹

Date and Writer

As I explained in the notes on Genesis, almost all Jewish and Christian scholars regarded Moses as the writer of all five books of the Law until about 100 years ago.²

God evidently revealed the material Moses recorded in Leviticus after He renewed the covenant with Israel (1:1).

Leviticus is unique in that it is largely a record of God's instructions to Moses.

"There is no book in the whole compass of that inspired Volume which the Holy Spirit has given us, that contains more of the very words of God than Leviticus. It is God that is the direct speaker in almost every page; His gracious words are recorded in the form wherein they were uttered."³

Scope

As mentioned, Leviticus contains revelation that was particularly appropriate for the priests. While ritual and legal matters predominate, Moses wove them into the historical narratives so as one reads Exodus, Leviticus, and Numbers in order there is chronological movement forward. As we shall see, the legislation appears in the narrative at significant and reasonable places.

"The content of Leviticus supplements and completes that of Exodus in the religious and social spheres--and particularly the religious and ritual aspects of the covenant as made, broken and renewed actually at Sinai; this would be reflected by the terminal blessings and curses of Leviticus 26."⁴

"Leviticus enlarges upon matters involving the ordering of worship at the divine sanctuary that are mentioned only briefly in Exodus. Whereas the latter described the specifications and construction of the tabernacle, Leviticus narrates the way in which the priests are to care for the sanctuary and throne room of the Great King. The work is a fundamentally important legal treatise because it contains the regulations by which the religious and civil life of the Hebrew nation was to be governed once the land of Canaan was occupied."⁵

Historically the book fits within the one month between God's occupation of the tabernacle (Exod. 40:17, 34-38) and the taking of the census at Sinai (Num. 1:1-3). However because it contains so much legal material, we should consider it along with the rest of the Mosaic Law that God began to reveal in Exodus.

"It carries on to its completion the giving of the law at Sinai, which commenced at Ex. 25, and by which the covenant constitution was firmly established."⁶

Purpose

"Though the covenant arrangement up to this point clearly specified the need for Israel, the vassal, to appear before her Lord on stated occasions and singled out first Moses and then the priesthood as mediators in this encounter, there yet remained the need to describe the nature of the tribute to be presented, the precise meaning and function of the priesthood, the definition of holiness and unholiness, and a more strict clarification of the places and times of pilgrimage to the dwelling place of the great King. This is the purpose of the book of Leviticus."⁷

"The central theme of the book is holiness. The book intends to show how Israel was to fulfill its covenant responsibility to be a kingdom of priests and a holy nation' (Ex 19:6; Lev 26:5)."⁸

"How to maintain the vital covenantal relationship between the Israelites and their God is the concern of the book of Leviticus."⁹

"New Testament theology makes full use of the idea of holiness. All Christians are holy, saints' in most English translations. That is, they have been called by God to be his people just as ancient Israel had been (Col. 1:2; 1 Pet. 1:2; 2:9-10; cf. Exod. 19:5-6). But this state of holiness must find expression in holy living (Col. 1:22; 1 Pet. 1:15). Sanctification is expressed through obedience to the standard of teaching (Rom. 6:17-19), just as in Leviticus through obedience to the law. Peter urges his readers to make the motto of Leviticus their own: Be holy, for I am holy' (1 Pet. 1:16). The imitation of God is a theme that unites the ethics of Old and New Testaments (cf. Matt. 5:48; 1 Cor. 11:1)."¹⁰

". . . the principles underlying the OT are valid and authoritative for the Christian, but the particular applications found in the OT may not be. The moral principles are the same today, but insofar as our situation often differs from the OT setting, the application of the principles in our society may well be different now."¹¹

". . . the Levitical rituals are still of immense relevance. It was in terms of these sacrifices that Jesus himself and the early church understood his atoning death. Leviticus provided the theological models for their understanding. If we wish to walk in our Lord's steps and think his thoughts after him, we must attempt to understand the sacrificial system of Leviticus. It was established by the same God who sent his Son to die for us; and in rediscovering the principles of OT worship written there, we may learn something of the way we should approach a holy God."¹²

Importance

". . . it is no exaggeration to claim that the Book of Leviticus has had more impact on Judaism than any other book of the Old testament. Traditionally it was the first book taught to Jewish children, and over half the commentary of the Talmud is concerned with understanding its contents."¹³

Message¹⁴

The major theme of Leviticus is worship. Moses introduced this theme in the later chapters of Exodus, but he developed it more fully in Leviticus.

The book reveals how sinful Israelites could have a relationship with the holy God who dwelt among them. It also reveals how they could maintain that relationship and express it through worship.

One of the major revelations in Leviticus is the nature of sin. God took the fact that man is a sinner for granted in Leviticus. He established this in Genesis and Exodus. He clarified the nature of man's sinfulness in Leviticus. Sin has a three-fold character.

1. Sin is unlikeness to God. In the Creation we see man made in the image of God, but in the Fall we begin to see man's unlikeness to God. The whole system of worship in Leviticus teaches this truth. God is different from man ethically and morally. The word holy (Heb. kodesh) occurs over 150 times in Leviticus, more than in any other book of the Bible. The word occurs even in the sections of the book dealing with personal hygiene. Holy means pure, unblemished, clean, blameless. The opposite of holy is sinful. It is in contrast with God's holiness that we can understand man's sinfulness. Leviticus reveals the standards by which sinful people could have fellowship with a holy God. These standards and regulations point out the vast difference between the character of man and the character of God. God sees us as His Son as Christians (i.e., "in Christ").

2. Sin is essentially wrong that man does to God. To have a relationship with God, the wrong the redeemed sinner had done to God had to be atoned for. The Israelite did this wrong daily. It was the natural fruit of his sinful nature. Consequently he had to make payment for his sin periodically to God (monthly, seasonally, and yearly). God specified how the sinners were to pay for the wrong done Him, namely, by the offerings and sacrifices specified in the law. In Leviticus we learn that wrong done to another human being is wrong done to God. People belong to God, God gives them their lives in trust, and they bear God's image. When one person violates the basic rights of another, he has wronged not only that person but God too (cf. Gen. 39:9; Ps. 51:4). We too sin daily, but "Jesus paid it all." We could never compensate God adequately for the wrong we do to Him by sinning.

3. Sin results in distance from God. Because man is unlike God in his character, he is separate from God in his experience. The Israelites could not approach God except as God made a way and brought them near to Himself. The levitical system of worship illustrated the distance between man and God due to sin and the need for some provision to bring man back to God. The veil, the curtains, and the priests separated the ordinary Israelite from God. He doubtless sensed his personal separation from God as he participated in worship. Jesus tore the veil in two and opened access to God for us. After the Fall, Adam and Eve hid from God.

Another major revelation in Leviticus is the nature of atonement. Atonement is, of course, the solution to the problems that sin creates. Atonement means satisfaction. God covered the sins of the Israelites until a final, acceptable sacrifice would remove them completely. Old Testament saints obtained salvation on credit. (Ill. of a credit card) Through atonement man who is a sinner could enter into fellowship with God. Three things had to be present to make atonement for sin.

1. There had to be substitution. Every animal sacrifice in Israel involved the substitution of one life for another. A living being had to stand in the sinner's place and take the punishment for his sin. The substitute had to be sinless. Every sacrifice of an animal involved the death of an innocent substitute. Animals do not sin. They are not morally responsible.

2. There had to be imputation. God transferred the guilt of the sinner to his substitute when the sinner personally identified with his substitute by laying his hands on it. This ritual illustrated the transference of guilt for the Israelites.

3. There had to be death. Finally the substitute to which God had imputed guilt had to die. Atonement could not take place without death. The shedding of blood illustrated death. Blood is the essence of life (17:11). Bloodshed was a visual demonstration of life poured out. Sin always results in death (cf. Rom. 6:23). Clearly love lay behind this plan even though Moses did not explain why God provided atonement in Leviticus. God opened the way for sinners to have fellowship with Himself by providing for the covering of sins. God could have preserved His holiness and satisfied the demands of his justice by annihilating every sinner. However, God chose another way because He loves man.

A third major revelation in Leviticus is the nature of redemption. Redemption essentially means purchase. To redeem means to purchase for oneself. When God redeemed Israel in Egypt, He bought the nation for Himself. God then provided freedom so the Israelites could be His special treasure. Leviticus teaches three things about redemption.

1. Redemption rests on righteousness. Leviticus reveals that God did what was right to restore man to Himself. He did not simply dismiss sin as unimportant. He provided a way whereby the guilt of sin could be paid for righteously. Redemption rests on a payment to God, not pity.

2. Redemption is possible only by blood. The sacrificial shedding of blood is the giving up of life. The rites of animal sacrifice portrayed this graphically. People do not obtain redemption when they pour out their lives in service but by life poured out in death (cf. Heb. 9:22). Man's redemption cost God the life of His own Son ultimately.

3. Redemption should produce holiness. Redemption should lead to a manner of life that is separate from sin. Redemption does not excuse us from the responsibility of being holy. It gives us the opportunity to be holy. Holiness of life results from a relationship to God and fellowship (communion) with Him that redemption makes possible.

Redemption deals with the sinner's relationship to God whereas atonement deals with his relationship to sin. You have experienced redemption, but God has atoned for your sins.

I would summarize the message of Leviticus as follows on the basis of this three-fold emphasis on sin, atonement, and redemption. God has made provision for the covering of man's sin so man can have fellowship with God.

Genesis revealed that God made man in His own image to have fellowship with Himself. Man enjoyed that fellowship as long as he trusted and obeyed God. However when man ceased to trust and obey God, sin broke that fellowship. God then proceeded to demonstrate to fallen man that He is trustworthy, faithful. Those individuals who trusted and obeyed Him were able to enjoy fellowship with God again.

Exodus emphasized that God is also sovereign. He is the ultimate ruler of the universe who can and did redeem the nation of Israel. He did this so He could demonstrate to all people of all time how glorious it can be to live under the government of God.

Leviticus deals with how sinners can have fellowship with a holy God. Leviticus clarifies both the sinfulness of man and the holiness of God. The proper response of the redeemed sinner to a holy God is worship. Leviticus explains how Israel was to worship God. The Israelites worshipped God under the Old Covenant. Our worship is different because we live under the New Covenant.

Constable: Leviticus (Garis Besar)

Outline

"At first sight the book of Leviticus might appear to be a haphazard, even repetitious arrangement of enactments involving the future life in Canaan of the Israelite people. Closer examination will reveal, however, that quite apart from the division of the work into two basic themes, many of the chapters have their own literary structure. Examples of this can be seen in material patterned after the fashion of a Mesopotamian tablet, with its title, textual content and colophon, as in Leviticus 1:3-7:37-38. Other chapters exhibit a distinct form of construction, which would doubtless prove extremely valuable for purposes of memorizing the contents. Examples of this are to be found in the triadic pattern of the leprosy regulations introduced by the phrase The Lord said to Moses' (Lv. 13:1; 14:1, 33), or the concentric arrangement of propositions (palistrophe) in Leviticus 24:16-22. A particularly attractive literary form is the introverted (chiastic) passage occurring in Leviticus 15:2-30, suggesting considerable artistic ability on the part of the writer."¹⁵

I. The public worship of the Israelites chs. 1-16

A. The laws of sacrifice chs. 1-7

1. The burnt offering ch. 1

2. The meal offering ch. 2

3. The peace offerings ch. 3

4. The sin offerings 4:1-5:13

5. The trespass offerings 5:14-6:7

6. Instructions for the priests concerning the offerings 6:8-7:38

B. The institution of the Aaronic priesthood chs. 8-10

1. The consecration of the priests and the sanctuary ch. 8

2. The entrance of Aaron and his sons into their office ch. 9

3. The sanctification of the priesthood ch. 10

C. Laws relating to ritual cleanliness chs. 11-15

1. Uncleanness due to contact with certain animals ch. 11

2. Uncleanness due to childbirth ch. 12

3. Uncleanness due to skin and covering abnormalities chs. 13-14

4. Uncleanness due to bodily discharges associated with reproduction ch. 15

D. The Day of Atonement ch. 16

1. Introductory information 16:1-10

2. Instructions concerning the ritual 16:11-28

3. Instructions concerning the duty of the people 16:29-34

II. The private worship of the Israelites chs. 17-27

A. Holiness of conduct on the Israelites' part chs. 17-20

1. Holiness of food ch. 17

2. Holiness of the marriage relationship ch. 18

3. Holiness of behavior toward God and man ch. 19

4. Punishments for serious crimes ch. 20

B. Holiness of the priests, gifts, and sacrifices chs. 21-22

1. The first list of regulations for priests 21:1-15

2. The second list of regulations for priests 21:16-24

3. The third list of regulations for priests ch. 22

C. Sanctification of the Sabbath and the feasts of Yahweh ch. 23

1. The Sabbath 23:1-3

2. The Passover and Feast of Unleavened Bread 23:4-8

3. The Feast of Firstfruits 23:9-14

4. The Feast of Pentecost 23:15-22

5. The Feast of Trumpets 23:23-25

6. The Day of Atonement 23:26-32

7. The Feast of Tabernacles 23:33-44

D. The preparation of the holy lamps and showbread 24:1-9

E. The punishment of a blasphemer 24:10-23

F. Sanctification of the possession of land by the sabbatical and jubilee years ch. 25

1. The sabbatical year 25:1-7

2. The year of jubilee 25:8-55

G. Promises and warnings ch. 26

1. Introduction to the final conditions of the covenant 26:1-2

2. The blessing for fidelity to the law 26:3-13

3. The warning for contempt of the law 26:14-33

4. The objective of God's judgments in relation to the land and nation of Israel 26:34-46

H. Directions concerning vows ch. 27

1. Vows concerning persons 27:1-8

2. Vows concerning animals 27:9-13

3. Vows concerning other property 27:14-29

4. The redemption of tithes 27:30-34

Constable: Leviticus

Leviticus

Bibliography

Aharoni, Yohanan, and Michael Avi-Yonah. The Macmillan Bible Atlas. Revised ed. New York: Macmillan Publishing Co., 1977.

Albright, William Foxwell, The Archaeology of Palestine. 1949. Revised ed. Pelican Archaeology series. Harmondsworth, Middlesex, England: Penguin Books, 1956.

Archer, Gleason L., Jr. A Survey of Old Testament Introduction. Revised ed. Chicago: Moody Press, 1994.

Bacchiocchi, Samuele. "Sabbatical Typologies of Messianic Redemption." Journal for the Study of Judaism 17:2 (December 1986):153-76.

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Copyright 2003 by Thomas L. Constable

Haydock: Leviticus (Pendahuluan Kitab)

INTRODUCTION.

The Book is called Leviticus : because it treats of the offices, ministries, rites and ceremonies of the Priests and Levites. The Hebrews call it Vayyicra , from the word with which it begins; (Challoner) "and (the Lord) called." The a at the end of this word is printed in a smaller size, to insinuate that little children should begin to read this Book first, if we may give any credit to those who attempt to account for all the irregularities sanctioned by the great Massora! But such irregular letters are the faults of some transcribers, and are of no authority. (Kennicott, Dis. 1.) --- This Book is styled also, "The Priests' Law." (Haydock) --- The seven first chapters explain the sacrifices; the sixteen next, the offices and ordination of the Priests and Levites. From the 23d chapter to the end, the feasts are designated, and some regulations respecting vows are interspersed. All these rites and sacrifices foreshewed the eucharistic sacrifice of Jesus Christ, (St. Leo, ser. 8. de pas. Trid. sef. 22. c. 1.) and tended to keep the Hebrews employed, and at a greater distance from idolatry. (St. Jerome on Isai. i. &c.) --- These prescriptions were given during the month of Nisan, in the second year after the exit, while the Hebrews remained at the foot of Mount Sinai. God spoke from the New Tabernacle. (Tirinus) --- In the Book of Deuteronomy we find but few regulations respecting sacrifices, as Moses had sufficiently explained them in this book. (Du Hamel) --- If we confine ourselves to the letter, we may say these precepts are not good, and carnal; (Ezechiel xx. 25.; Hebrews vii. 16.) but if we consider the spirit, we shall confess that they are excellent, and spiritual. (Romans vii. 14.; 2 Corinthians iii. 6.; Origen, contra Cels. vii.) (Calmet)

Gill: Leviticus (Pendahuluan Kitab)

INTRODUCTION TO LEVITICUS

This book is commonly called by the Jews Vajikra, from the first word with which it begins, and sometimes תורת כהנים, "the law of the priests" ^a; and this is its name in the Syriac and Arabic versions: by the Septuagint interpreters it is called λευιτικον, and by the Latins, Leviticus, or the Levitical book, because it gives an account of the Levitical priesthood, as the apostle calls it, Heb 7:11. It treats of the sacrifices under the Levitical dispensation, and of the priests concerned in them, and of the times and seasons in which they were offered, and of many other rites and ceremonies. That it was wrote by Moses is not only generally believed by the Jews, but is affirmed in the New Testament; see Mat 8:4 compared with Lev 14:2 from whence, as well as from other citations out of it in other places, the authority of it may be concluded. The matter of it was delivered to Moses, and very likely by him then written upon the erection of the tabernacle, which was in the second year of the Israelites coming out of Egypt, in the first month, and the first day of the month, Exo 40:17 and it was on the same day that the Lord spake to Moses out of it, and delivered to him the laws concerning sacrifices, recorded in the first seven chapters; see Num 1:1 compared with Lev 1:1 and on the eighth day of the same month, and some following days, the remainder of it was given to him, and written by him, see Lev 8:1 to which agrees the Targum of Jonathan on Lev 1:1.

"when Moses had made an end of erecting the tabernacle, Moses thought and reasoned in his heart, and said, Mount Sinai, its excellency was the excellency of an hour, and its holiness the holiness of three days, it was not possible for me to ascend unto it, until the time that the Word was speaking with me; but this tabernacle of the congregation, its excellency is an excellency for ever, and its holiness an holiness for ever, it is fit that I should not enter into it, until the time that be speaks with me from before the Lord; and therefore the Word of the Lord called to Moses, and the Word of the Lord spake with him out of the tabernacle of the congregation, saying;''

and to the same purpose the Jerusalem Targum. It was written in the year from the creation of the world 2514, and about 1490 years before the coming of Christ. The various sacrifices, rites, and ceremonies made mention of in it, were typical of Christ, and shadows of good things to come by him: there are many things in it, which give great light to several passages in the New Testament, and it is worthy of diligent reading and consideration.

Gill: Leviticus 9 (Pendahuluan Pasal)

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.