Commentary on Leviticus, Book · Chapter 9
CHAP. IX.
Ver. 1. Verſe 1 AND it came to paſs on the eighth day.] He doth not mean on the eighth day of the Month; but on the next day after their Conſecration, which was ſeven days in doing, VIII. 33, 35. Then it was that the Fire fell down from Heaven, and conſumed the Sacrifice which Aaron offered: and this ſeems alſo to have been the firſt day of unleavened Bread, which fell upon the fifteenth day of this Month; for on the fourteenth in the Even, which was the laſt day of the Conſecration of the Prieſts, the Paſſover was kept, IX Numb. 2, 5.
That Moſes called Aaron and his ſons, and the Elders of Iſrael.] Juſt as he had done before, VIII. 2, 3. that the Rulers, and as many of the People as could meet together, to behold what was done, might ſee the Glory of the LORD, which appeared at this time, v. 6.
Ver. 2. Verſe 2 And he ſaid unto Aaron, take thee a young Calf.] This is the firſt Sacrifice, that was offered to God, by the Prieſts of the Order of Aaron. It differed from that which was offered by Moſes for Aaron and his Sons, as Egel, a young Calf, doth from Par, a young Bullock: by which his Sin was expiated at his Conſecration. And Maimonides ſaith that the former ſignifies a Calf of one year old; the latter one of two. Others ſay a Calf was called Egel till his Horns budded; and then it was called Par.
For a ſin-offering.] For his ſins in general; not for any determinate Offence, like that IV. 3. which therefore was ſomething different from this. The Jews fancy that a young Calf was appointed for the firſt Sin-offering, to put Aaron and the People in mind of the Golden Calf, which they worſhipped. So Maimonides reports the Opinion of their Wiſe men, in his More Nevoch. P. III. cap. 46. Where he alſo hath this conceit, that it was to expiate that Sin.
And a Ram for a burnt-offering.] For none but Males were accepted for Burnt-offerings, I. 10. There is no Peace-offering ordered for him (as there is afterward for the People, v. 4.) becauſe it was not fit he ſhould have all the Sacrifice, as he muſt have had, according to the Law of ſuch Sacrifices, being both the Prieſt and the Offerer; between whom and the Prieſt (after the Fat was burnt) all was to be ſhared.
Ver. 3. Verſe 3 And unto the Children of Iſrael thou ſhalt ſpeak, ſaying.] Unto all the Elders (v. 1.) who were to bring the following Offerings, in the Name of all the People of Iſrael; and that by Aaron's direction, who was now to act as God's High-Prieſt, and gave out this Order.
Take ye a Kid of the Goats for a ſin-offering.] The Hebrew word Seir ſignifies a He-goat. Concerning which Maimonides (in his Book concerning Sacrifices) delivers this opinion, That all Sacrifices for ſin, whether of private Perſons, or the whole Congregation, at their three principal Feaſts, New Moons, and the Day of Expiation, were He-goats. For this reaſon, becauſe the greateſt Sin and Rebellion of thoſe times was, that they ſacrificed to Daemons, who were wont to appear in that form. For which he quotes XVII. 7. They ſhall no more offer their Sacrifices, laſſeirim; which we tranſlate unto Devils: but the word Seirim is but the Plural Number of the word Seir, which ſignifies a Goat. And further he adds, That their Wiſe men think, the Sin of the whole Congregation was therefore expiated by this Kid of a Goat, becauſe all the Family of Iſrael ſinned about a Goat, when they fold Joſeph into Egypt, XXXVII Gen. 31. And ſuch reaſons, ſaith he, as theſe ſhould not ſeem trifles; for the end and ſcope of all theſe Actions was, to imprint and ingrave on the Mind of Sinners the Offences they had committed, that they might never forget them. According to that of David, LI Pſal. 5. My ſin is ever before me.
This Sin-offering was different from that IV. 14. being not for any particular Sin, as that was; but in general, for all the Offences that the High-Prieſt might have committed.
A Calf and a Lamb, both of the first year, &c.] When they were in their prime.
Ver. 4. Verſe 4 Alſo a Bullock and a Ram.] Theſe alſo were, no doubt, to be without blemiſh, as is preſcribed in the two foregoing Offerings. And the Hebrew word Sor (which we tranſlate a Bullock) often ſignifies a well grown Ox; as in XXI Exod. 28. XXV Deut. 8. As Ajil, a Ram, the Hebrews ſay ſignifies a Sheep of above a year old. Theſe made very large Peace-offerings, and conſequently a liberal Feaſt upon them.
For peace-offerings.] The very ſame order is here obſerved that was at Aaron's Conſecration: Firſt Sin-offerings, then a Burnt-offering, and then a Peace-offering was offered to the LORD, VIII. 14, 18, 22.
And a meat-offering mingled with oil.] Which was to compleat the Peace-offerings, on which they were to feaſt; that Meat might not be without Bread to it.
For to day the LORD will appear to you.] Give you an illuſtrious Token of his Preſence, by ſending Fire from Heaven, or from the Brightneſs of his GLORY to conſume the Sacrifice, v. 23, 24. Whereby they were all aſſured that both the Inſtitution of this Prieſthood, and the Sacrifices offered by it, were acceptable to the Divine Majeſty.
Ver. 5. Verſe 5 And they brought that which Moſes commanded.] Both Aaron (v. 2.) and all the Congregation (v. 3.) brought all the Offerings which Moſes required.
Before the Tabernacle of the Congregation.] Where theſe Sacrifices were to be offered.
And all the Congregation drew near, and ſtood before the LORD.] Approached to the door of the Tabernacle, and ſtood there by their Sacrifices, looking towards the Holy Place; and worſhipped the LORD.
Ver. 6. Verſe 6 And Moſes ſaid.] Unto the Congregation.
This is the thing which the LORD commanded that ye ſhould do.] I require this of you by the commandment of God; who will demonſtrate, by a viſible Token, his Preſence among you.
And the glory of the LORD ſhall appear unto you.] That Glory which filled the Tabernacle when it was erected (XL Exod. 34, 35.) openly ſhowed it ſelf to them all, (v. 23.) and declared his Grace and Favour towards them, by conſuming their Sacrifice, as an acceptable Oblation to him, v. 24. Whereby a particular Honour alſo was done unto Aaron, who was hereby moſt illuſtriouſly owned to be God's High-Prieſt; and all other Perſons deterred from pretending to his Office.
Ver. 7. Verſe 7 And Moſes ſaid unto Aaron, Go unto the Altar, and offer thy ſin-offering, and thy burnt-offering.] One of them after the other; in the order wherein they were directed, viz. his Sin-offering firſt, to make his Burnt-offering accepted.
Make an atonement for thy ſelf, and for the people.] Firſt for himſelf (as the Apoſtle obſerves VII Hebr. 27.) that then he might be capable to offer for the Sins of the People. This was the great imperfection of the Aaronical Prieſts, that they were Sinners like other Men: by reaſon whereof, they were bound, as for the people, ſo alſo for themſelves, to offer for ſins, V Hebr. 3.
And offer the offering of the people, and make an atonement for them.] After he had offered both the Sin-offering (v. 8.) and the Burnt-offering (v. 13.) for himſelf; then he was to begin to offer for the People. For his own Sins being expiated, and his Burnt-offering being accepted, he was fit to procure Remiſſion and Acceptance for them.
Ver. 8. Verſe 8 Aaron therefore went unto the Altar.] That he might be ready to perform his part of the Service, which was to ſprinkle the Blood; after he had firſt of all offered the Morning Sacrifice. See v. 17.
And ſlew the Calf of the ſin-offering which was for himſelf.] Ordered it to be ſlain: for this was no part of the Prieſts work, as I ſhowed upon the firſt Chapter, v. 5.
Ver. 9. Verſe 9 And the ſons of Aaron brought the blood unto him.] They received it in Baſons, as it run from the Calf, when it was killed (See I. 5.) and brought it unto him; who ſtood at the Altar, to receive it, and do what follows.
And he dipt his finger in the blood.] The fore-finger of the right hand, which had been ſanctified to this Miniſtry, by putting the Blood of the Sacrifice of Conſecration upon the thumb of the right hand, (VIII. 23, 24.) whereby we graſp all things, and cannot hold them ſtrongly, nor perform any thing well if that be wanting.
And put it upon the horns of the Altar, &c.] See IV. 25.
Ver. 10. Verſe 10 But the fat, and the kidneys, and the caul above the liver.] See IV. 8, 9.
He burnt upon the Altar, as the LORD commanded Moſes.] Laid or diſpoſed them upon the Altar, to be burnt by the heavenly fire, (v. 24.) as moſt underſtand it. And the LXX. juſtifie this Opinion; who though they here tranſlate it, He offered it on the Altar; yet v. 13. where there is the ſame phraſe, they expreſly tranſlate it, foreign, he laid the Burnt-offering upon the Altar: and again, v. 17. in the ſame manner, foreign, &c. he laid it upon the Altar, beſides the burnt-ſacrifice of the morning. For common fire, it is ſuppoſed, was no longer to be uſed when Aaron's Sacrifice began; as it had been all along before. But there is no certainty in this: and we may as well take the words in their proper ſenſe, that Aaron burnt this and the following Sacrifice, as Moſes had done before, (VIII. 14, 21, 28.) until the Burnt-offering for the People came to be offered, which God conſumed by fire from himſelf: and then followed thoſe other Sacrifices mentioned v. 17, 18. For all theſe Sacrifices, for Aaron and for the People, could not be laid upon the Altar at once; but one after another, in the order here directed: and conſequently this Sacrifice, here mentioned, was actually burnt upon the Altar, to make way for thoſe which followed it.
Ver. 11. Verſe 11 And the fleſh and the hide, he burnt with fire without the camp.] See VIII. 17.
Ver. 12. Verſe 12 And he ſlew the burnt-offering, and Aaron's ſons preſented to him the blood, &c.] See I. 5.
Ver. 13, 14. Verſe 13, 14. And they preſented the burnt-offering unto him, with the pieces thereof, &c.] All that is contained in theſe two Verſes, is explained in the firſt Chapter, (v. 8, 9.) where the Law about burnt-offerings is delivered.
Ver. 15. Verſe 15 And he brought the peoples ſin-offering, &c.] Having offered all that was neceſſary for himſelf; now he became fit to make Supplication for the People.
And offered it for ſin, as the first.] In the ſame manner, as he offered the foregoing Sin-offering, for himſelf, v. 8, &c.
Ver. 16. Verſe 16 And he brought the burnt-offering.] Here being no expreſs mention of burning it, ſome from thence conclude, that this was the Offering, which alone was conſumed by fire from the LORD. See v. 24.
And offered it according to the manner.] Laid it upon the Altar, as Moſes had directed; in the firſt Chapter of this Book.
Ver. 17. And he brought the meat-offering, &c.] Which attended upon Burnt-offerings, XV Numb. 2, 3, 4, &c.
Beſide the burnt-offering of the morning.] This ſhows that Aaron began his Prieſtly Function, with the Morning Sacrifice; which preceded all other: and was never omitted, for the ſake of any other Sacrifice that was to follow it; and it had always a Meat-offering waiting upon it, XXIX Exod. 39, 40.
Ver. 18, 19. Verſe 18, 19. He ſlew alſo the Bullock and the Ram, for a ſacrifice of peace-offerings.] Theſe two Verſes are explained in the third Chapter; which treats of ſuch kind of Offerings.
Ver. 20. Verſe 20 And he put the fat upon the beasts, &c.] That it might by elevation and waving, be preſented unto the LORD; and then burnt upon the Altar. See VII. 30.
Ver. 21. Verſe 21 And the breaſts and the right ſhoulder Aaron waved for a wave-offering before the LORD.] The Fat being burnt upon the Altar, as God's portion; theſe were the portion of the Prieſts; who feaſted upon God's Meat; for they were ſolemnly preſented unto him, before they had them. See VII. 34.
Ver. 22. Verſe 22 And Aaron lifted up his hands towards the people.] Imploring the Divine Bleſſing upon the People; which he afterwards pronounced. At this day, they that are of the Family of Aaron, going up the ſteps which lead to the place where the Book of the Law is kept, lift up their hands as high as their heads, and pronounce a Bleſſing in their Synagogues, upon the Aſſembly. And they ſay the ancient Cuſtom was, which is ſtill obſerved, not only to lift up and ſpread their hands, but then to joyn them together by the thumbs, and the two fore-fingers; dividing the other from them, in that Figure which is repreſented by an eminently learned Perſon, J. Wagenſeil, in his Commentary upon Sota, cap. 7. p. 672. and 1132.
And bleſſed them.] We read of no order for this; but natural Reaſon taught them, from the beginning, that the Prieſtly Office conſiſted in praying for the People, and Bleſſing them: We find an Example of it in XIV Gen. 18, 19. And not long after Aaron's Conſecration Moſes delivered from God a form of words, wherein the Prieſts ſhould bleſs the People, VI Numb. 24. And at this day, there is nothing done among the Jews with ſuch Solemnity, and in which they place ſo much Sanctity as this. For when the Bleſſing is pronounced in their Synagogues, they all cover their Faces; believing they would be ſtruck blind, if they ſhould look up; becauſe the Divine Majeſty, at that time, ſits upon the hands of the Prieſt. So the ſame Wagenſeil obſerves, in the place above-named: which ſhows not only how laborious they have been to maintain in the Peoples minds an opinion, that God is ſtill as much preſent with them in their Synagogues, as he was anciently in the Tabernacle and Temple: but how high a value they ſet upon the Divine Bleſſing pronounced by his Miniſters.
And came down from offering the ſin-offering, and the burnt-offering, and peace-offerings.] He pronounced the Bleſſing before he came down from the Altar, which ſtood upon raiſed Ground, (though there were no ſteps to it, XX Exod. 26.) that all the People might the better ſee what was done, while he offered all theſe Sacrifices for them, and lift up his hands to implore God's Bleſſing upon them.
Ver. 23. Verſe 23 And Moſes and Aaron went into the Tabernacle of the Congregation.] The Sacrifice being ended, it is likely Moſes went with Aaron into the Sanctuary, to inſtruct him how to ſprinkle the Blood, and to burn Incenſe, and order the Shew-bread, and ſuch like things as were to be done only in the Holy Place.
And came out, and bleſſed the people.] I ſuppoſe that all the Sacrifices before-mentioned might be offered after the Morning Sacrifice (v. 17.) which took up a great deal of time, before they were all compleated. After which Moſes and Aaron went into the Sanctuary, and ſtayed there till the time of the Evening Sacrifice; and then came out and diſmiſſed the People with a new Bleſſing, when the Evening Sacrifice was finiſhed.
And the Glory of the LORD appeared unto all the people.] That Glory which filled the Tabernacle, XL Exod. 34, 35. now appeared without: either at the door of it, or upon it, in the ſight of all the People, as Moſes had foretold, v. 6.
Ver. 24. Verſe 24 And there came a fire out from before the LORD.] Either out of the Sanctuary, from the Holy of Holies; or from that Glory which now appeared unto them, and ſent out flaſhes of fire which burnt up the Sacrifice. In either of theſe ſenſes, it may be ſaid to come from the face of the LORD, as the Hebrew phraſe is.
And conſumed upon the Altar the burnt-offering and the fat.] It ſeems to me moſt natural and eaſie, to take this Burnt-offering and its Fat, for the Evening Sacrifice; which concluding the work of this day, God gave a ſpecial Token of his acceptance of all the other Sacrifices, by conſuming this: and likewiſe publickly teſtified his approbation of all the fore-mentioned Rites of the Miniſtry of Aaron, whoſe Authority was hereby eſtabliſhed, in a miraculous manner. To confirm this, it may be noted; that, as the place which God choſe for his Worſhip and Service, was afterward deſigned in the time of David after the very ſame manner, 1 Chron. XXI. 26. So it was at the time of the Evening Sacrifice, as may be gathered from 2 Sam. XXIV. 15. where it is ſaid the Peſtilence continued from Morning, to the time appointed, that is, to the Evening; and then David ſaw the Angel, who commanded Gad to bid him ſet up the Altar in the Threſhing-floor of Araunah; where God anſwering him by fire from Heaven, it made him ſay, This is the Houſe of God, and this is the Altar of Burnt-offering, 1 Chron. XX. II. 1. And when Solomon built the Temple in that very place, it was thus conſecrated by fire coming from Heaven, and conſuming the Burntſacrifice, as well as by the Glory of the LORD filling the Houſe, 2 Chron. VII. 1, 2, 3. And it is very probable alſo, that this was at the time of the Evening Sacrifice: for the former part of the day had been ſpent in bringing the Ark into the Houſe of the LORD, and in Solomon's Prayer; as we read in the two foregoing Chapters. Certain it is, that the Authority of Elijah to reſtore God's true Religion and Worſhip, was thus juſtified, 1 Kings XVIII. 38, 39. and it was at the time of the offering the Evening Sacrifice, v. 36. From whence that Prayer of the Pſalmiſt, CXLI Pſal. 2. Let the lifting up of my hands be as the evening ſacrifice.
All this was ſo notorious, that Julian himſelf acknowledges that fire came down from Heaven in the time of Moſes, and again in the days of Elijah, foreign, conſuming the Sacrifices; as we find his words related by St. Cyril, L. X. contra Julianum. And this gave ſuch a Divine Authority to the Jewiſh Religion, that it is no wonder to find, that the Pagans indeavoured to get credit to their Religion, by the like reports of fire, from an inviſible Power conſuming their Sacrifices: which perhaps was ſometimes really done by the Prince of the Power of the Air, as the Apoſtle calls the Devil. However that be, there are ſeveral Inſtances of this in Pauſanias, Dionyſius Halicarnaſſaeus, Valerius Maximus, and Pliny. But Servius may ſerve inſtead of all; who upon thoſe words of Virgil in Aeneid. XII. —faedera fulmine ſancit, ſaith, that anciently they did not kindle fires upon their Altars, ſed ignem divinum precibus eliciebant, &c. but they procured by their Prayers Divine fire, which inflamed their Altars. And Solinus ſaith, cap. 11. that the flame ſprung out of the Wood by a Divine Power. Si Deus adeſt, ſi ſacrum probatur, Sarmenta licet viridia ignem ſponte concipiunt, &c. If God be preſent, if the Sacrifice be acceptable, the Faggots, though green, kindle of themſelves; and without any one to ſet them on fire, a flame is raiſed by the Deity to whom the Sacrifice is offered. Thus there roſe up fire out of the rock, and conſumed Gideon's Sacrifice, VI Judg. 21. They that would ſee more of this out of Pagan Writers, may conſult J. Dilherrus Diſſert. Special. de Cacozelia Gentil. cap. 11. But eſpecially Huetius in his Alnetanae Quaeſtiones, L. II. cap. 12. n. 21.
But whether this Fire which now came from before the LORD conſumed Aaron's Sacrifice inſtantly, or only ſet it into a flame, which conſumed it leiſurely in the ſight of all the People, cannot certainly be determined. The Jews ſeem to ſuppoſe the latter; the heavenly fire being now kindled, which continued ever after by a conſtant ſupply of Fewel, whereby it was kept perpetually burning, as is ordained VI. 12, 13. See Note on that place. Where to me it ſeems very obſervable, that this Law of keeping in the fire perpetually, is ordered to be put in execution at the Evening Sacrifice, v. 9. of that Chapter. Which is a ſufficient Reaſon to incline one to think, that the Celeſtial Fire now came, as I have ſuppoſed, at the Evening Sacrifice, and conſumed the Burnt-offering.
Which when all the people ſaw, they ſhouted.] They fled not from it, as Men affrighted, but ſhouted for joy: or, as Abarbanel's phraſe is, they lifted up their voices with ſinging, and prayed to God, or rather praiſed him. Juſt as they did when the Fire came down at the Conſecration of Solomon's Temple, When the people ſaw it, they praiſed the LORD, ſaying, for he is good; for his mercy endureth for ever, 2 Chron. VII. 3.
And fell on their faces.] Worſhipped God, with humble Thankfulneſs; who hereby teſtified his Preſence among them, and his gracious Acceptance of them. For thus he had of old ſhowed his Reſpect to Abel, IV Gen. 4. and to Noah, VII. 20. and to their Father Abraham; whoſe Sacrifice was thus accepted in the Evening, when the Sun went down, XV Gen. 17.
And there was great reaſon that both Prieſts and People ſhould rejoyce at this ſight: For, as the Author of the Book Coſri diſcourſes (Pars III. ſect. 53.) if a Man look only at the foregoing part of the Work of this day (the killing of the Sacrifices, the Blood running about their hands, their ſlaying of them, waſhing the Entrails, rinſing the Pieces of the Fleſh, ſprinkling the Blood, laying the Wood in order, kindling the Fire) they would rather ſet his Mind further off from God, than draw it near to him: till after all theſe things performed orderly, he ſaw the Fire coming down from Heaven, teſtifying God's gracious acceptance of the Sacrifice; or felt another Spirit excited in him, beyond any thing he was acquainted withal before; or had Divine Dreams, or Heroical Motions; which he believed were the Effects of what he had been doing, &c. And no doubt, all good Men, in future Ages, felt their Minds raiſed, by the thoughts that the Sacrifices they offered, were as acceptable to God, as that offered at this time; being conſumed, in ſome ſort, by the ſame Fire, which burnt continually on this Altar; and after this day was never extinguiſhed till the Captivity. Which ſeems to be the Original of that Expreſſion of the People, in their Prayer for their King, That God would remember all his Offerings, and accept (turn to aſhes, it is in the Hebrew) his burnt Sacrifice, XXI Pſal. 3.
Such acceptable Sacrifices, St. Cyril tells Julian, we Chriſtians ſtill offer, but infinitely better, being Spiritual and Intellectual, (and conſequently nearer to the Divine Nature) and that by Fire ſent from Heaven, viz. the Holy Ghost (of whom this Fire was but a Figure) foreign, illuſtrating the Church, and inabling the Members of it to offer continually the ſweet ſmelling Sacrifices of Faith, and Hope, and Charity, and Righteouſneſs, Temperance, Obedience, perpetual Doxologies, and all other Vertues, L. X. contr. Jul.