Leviticus 9
PATLeviticus 9:1
JjlND 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 sacrifices 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, (Numb. ix. 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, (ver. G.) JLnD Nadab and Abihu, the sons of Aaron.] His: two eldest sons, (Exod. vi. 23.) Took either of them his censer.] Here are two of their * errors expressed’in these w r ords, if Abarbinel conjecture aright (who supposes this to have happened on the last day of their consecration, when fire came down from heaven), first, that they adventured, without any order from God, to go and burn incense in the sanctuary. For though this did not belong to the office of the high-priest alone, yet, upon this solemn day, Aaron only was commanded to perform the whole service; as upon the day of expiation, (ix. 7.) And this account Bochartus gives of their offence, that " sine vocatione, thus obtulerunt," they offered incense’ without any call to it, (Hierozoic. par. i. lib. ii. cap. 4i). p. 557.) And secondly, both of them went about this work; whereas the incense was to be offered only by one, and not by two at a time. Procopius Gazaeus adds a third error; that they attempted this out of the due season for it: which was only in the morning and evening. And put fire thereon.] As the priests w T ere required to offer no strange incense, (Exod. xxx. 9.) so, in all reason, they were to think, it was not to be offered with strange fire; but only with a coal from that altar, where there was a fire kindled by God himself. And offered strange fire before the Lord.] Here are two sins more (if Abarbinel take it right), that they brought fire from another place, without the sanctuary; and did not take it from the altar: and then, that they attempted to go into the most holy place; which he thinks is signified by these words, before the Lord. The first of these is the opinion also of Aben Ezra, and other learned men among the Jews; who by strange fire understand, fire that did not go out from before the Lord, (ix. 24.) that is, was not taken from the altar of burnt-offering; where fire from heaven lately consumed their oblations. And so R. Bechai: ( < They imagined that the fire on the altar of burnt-offerings was only for consuming sacrifices; and therefore, they fetch some from without, for the burning incense." But as to the (B) CHAP. X.] UPON LEVITICUS. second thing, it doth not seem to me probable; for Aaron himself had not yet gone into the holy of holies. Which he commanded them not.] This they did (saith Aben Ezra) from their own proper motion and opinion; without any authority from God: for whose order they should have waited, if his mind was not already sumciently declared, as it was fully afterward, (xvi. 12.) How two such excellent men as these (who had had the honour to be called up to God, when he appeared on Mount Sinai, and to have a sight of him, and to eat and drink in his presence, Exod. xxiv. 1. 9, 10, &c.) came to be so rash, and to fall so unadvisedly into so great an error, as this here mentioned, cannot be certainly resolved. But it seems to me highly probable, that at the feast upon the peace-offerings, they had eaten and drunk too liberally; which made them forget themselves, and fall into this gross mistake.. For I can see no other reason.why that command, (ver. 8.) of not drinking wine or strong, drink, when the priests were to go into the sanctuary, is annexed unto this story of their death and burial; but only this, which I have now alleged; that their miscarriage arose from drinking too much vine before this office was to be performed.
Leviticus 9:2
And he said unto Aaron, Take thee a young calf. Tliis 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 Maim’onides 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 call 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. (par. 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 peaceoffering ordered for him, (as there is afterward for the people, ver. 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. And there went oat fire from the Lord.] As they were entering into the sanctuary, or as they stood at the golden altar, ready to offer incense, fire came out from the most holy place (where the glory of the Lord was), and struck them dead. And devoured them.] It did not reduce their bodies to ashes, nor so much as burn their clothes,, (ver. 5.) but they were killed as men sometimes are with lightning; which penetrates into the vital parts, and puts a sudden end to their life. That is meant here by devoured them; took away their breath in a moment. From which expression the Hebrew doctors conclude, that when any body was condemned to be burnt, it was not to be consumed to ashes, but only cxanimated by the fire; because this is called, devouring or burning, here in this place. (See Gemara Sanhedrin, cap. 7. n. 1.) And they died before the Lord.] Fell down dead in the house of God. Which may seem too great a severity, till it be considered how reasonable and necessary it was to inflict a heavy punishment upon the first transgressors of a law, concerning a matter of great moment, to deter others from the like offence. Many instances of which there are in Scripture: some observed by St. Chrysostom upon Psal. vi. 2. where he gives this account, why the man who gathered a few sticks upon the sabbath-day was adjudged to be stoned, as blasphemers were; because it was a very heinous thing, Ik 7rpootfJLi(*)v tvSiwg Trapafir\yai to irpotrray/JLa, &c. as soon as a law was enacted, immediately to break it: which made it necessary it should be thus severely punished, to strike such a terror into others, that they might not dare to do the like, which was the reason, he observes, of the sudden death of Ananias and Sapphira, mentioned Acts v. Isidore of Pelusium hath made the same observation, (lib. i. epist. 181.) and goes so far back as to our first parents, who were dreadfully punished for a seemingly small offence, because they were the first transgressors. The same others have observed of the punishment of Cain, who committed the first murder; of the filthiness of Sodom; of the idolatry of the golden calf; the covetousness and sacrilege of Achan; the disobedience of Saul, the first king of Israel;.the sudden death of Uzzah, who was the first that presumed to touch the ark of God..
Leviticus 9:3
And unto the children of Israel thou shall speak, saying. Unto all the elders, (ver. 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 give 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 hegoats." For this reason, because the greatest sin and rebellion of those times was, that they sacrificed to demons, who were wont to appear in that form. For which he quotes, xvii. 7. Tliey shall no more offer their sacrifices, lesseirim; 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 sold Joseph into Egypt, (Gen. xxxvii.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 engrave on the mind of sinners the offences they had committed, that they might never forget them. According to that of David, Psalm li. 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, Sic] When they were in their prime. And Moses said unto Aaron J] To satisfy, him in; the justice and wisdom of this dreadful stroke, at which" hecould not but be extremely afflicted. -;.’< rt This is that the Lord spake, saying, I will be sanctified in them that come nigh me.] To come nigh unto God, is, in the holy language,’to perform the office of a priest, (Exod. xix. 22. Numb. xvi. 5.) who, having the honour of attending upon the service of the Divine Majesty, was * bound to approach -into his presence with the greatest, reverence. We do not read indeed those very words, which Moses here recites, in the foregoing books; but, as many things were spoken to them which are not Tecorded, so the sense of these words is in the place forenamed, Exod. xix. 22. and the reason of them in Exod. xxix.43, 44.~ where the tabernacle being said to be sanctified by the Divine Glory, and the priests being sanctified to minister unto him therein, (which was seven days a doing, as we read here, viii. 35.) they were plainly taught to draw nigh to God with a holy fear, and to do nothing rashly, nor without order from him.. For God being peculiarly known? by the name of the Holy One, i. e. who hath incomparable perfections, such as no other being hath, he justly required * to be accordingly worshipped, suitable to his most sur-* passing greatness; by peculiar rites of his own prescribing, in a different manner from all other beings. It was, for * instance, below his emineney, or rather supereminent majesty, to have common fire (such as they employed in their kitchens) used for the burning sacrifices on his altar. And in like manner all other parts of his service were, in reason, to be performed after such a fashion as might signify their • sense of the peculiar excellences of » the Divine Nature; who, therefore, sent fire from heaven as only fit to burn perpetually uponhis altar. And before all the people will J be glorified.] This may be thought to be but a solemn repetition of what was spoken before, as the manner is in these books to deliver the same thing twice in different words. Or the meaning is, If they who draw nigh to me will not sanctify me, I will vindicate my own honour by such punishments, as Shall openly declare to all that I am the Holy One. Thus God is said to be honoured upon Pharaoh by drowning him in the Red Sea, (Exod. xiv. 4.) And Aaron held his peace.] Silently adored the justice of the Holy One, and did not complain of his severity! For this doth not seem to be the effect merely of great grief, but of great reverence to the Divine Majesty.
Leviticus 9:4
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 Exod. xxi. 28. Deut. xxv. 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. Microsoft (5) [CHA1\ IX. 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-offeriny was offered to the Lord, (viii. 14. IB. 22.) And a meat-offering mingled with oil,] Which was to complete thp peace-offerings on which they were to feast, that meat might jaot be without broad to it. For to-day the Lord will appear to you.’] Give you an illustripus token of his presence by sending fire from heaven, or from the brightness of his glory, to consume the sacrifice, (ver. 23, 24.) “Whereby they were ail assured that both the institution of this priesthood, and the sacrifices offered by it, were acceptable to the Divine Majesty. Yer. 5. And they brought that which Moses commanded.’] Both Aaron (ver. 2.) and all the congregation (ver. 3.) brought all the offerings which Moses reqqired. Before the tabernacle of the congregation.] Where these sacrifices were to be offered. And all th$ congregation dreiu near and stood before th-e Lord.] Approached to the door of the tabernacle, and stood there by their sacrifices, looking towards the holy place; and worshipped the Lord. And Moses called Mishael and Elzaphan, the $o?is of Uzziel, the uncle of Aaron.] It appears from Exod. vi. 18. that Uaziel, the father of Mishael and Elzaphan, (ver. 22.) was the younger brother of Amron, the father of Aaron, and consequently Aaron’s uncle: And said unto them, Come near, arid carry your brethren.] All near kindred are called brethren in Scripture. And these cousin-germans of theirs are appointed to carry them out, because Aaron’s other sons were now attending upon’ God in their ministration, upon the day of their eonsocra-. tidn. But without this special order, these two persons’•’ could not have been admitted to come near into the very j sanctuary, b^ing not pf the family of priests, though of kin tp them, 3C [chap. X. From before the sanctuary.’] Sec ver. 2. Out of the camp.] For anciently they btrridd riot in their cities, but in tlio fields adjacent t6 them, (Gdn. Xxiil. 9. 17.) and so they did in aftertirries, Matt, xxvii. 7. and Luke viii. 27. where the tombs are plainly intimated to be without the city.
Leviticus 9:5
So they went near. There being two accents upon the Hebrew word for draw near, tho cab&lists from thence observe (I know not upon what grounds), that theso men did not corao into the very sanctuary where tho dead bodies lay, but drew them out with long poles, and those of iron, being afraid of the fire wherewith Nadab and Abihu had been killed: or rather, fearing to go into the sanctuary, or too near it. (See Hackspan’s Cabala Judaica, n. 58.). Ahd carried thim out in ilteir coats, &c] Their linen vdstments wherein they ministerdd; which having touched dead bodies, were no naore fit to be used in the Divine service. As Moses had said.] As he had directed in his order which he gave thein.. Ver. G. And Moses said unto Aaron, and unto Eleazar aHttunto Ithamttr his sons.] These two werfc all the sons that Aaron had now remaining; from whom came two great families of the priests; which, in the days of David, we find Very numerous (though more of the house of Eleazar than of the other), when they were by him divided into twenty-four classes, and had their courses of waiting appointed them, (1 Chfon. xxiv. 4,&c.) Uncover riot your heads.] The Hfebrew doctors interpret it quite contrary, Let not the hair of yoiir Mdd grow; So long, that is, as to cover their faces; which was the custom of mounters, (2 Sarh. xv. 30. ix. 4. and mariy other places.) And thus Onkelos, and the Arabic version set forth by Erpenius, and many of the Jewish commentators (such as R. Solomon and Aben Ezra), who give the same account of Lev. xxi. 10. where the same thing is required of the high-priest. And the time of their letting their hair grow on such occasions, they determine by the law of the Nazarites, who were not to cut their hair all the time of their vow Of separation, which the Jews say was at least thirty days, (Numb. vi. 5.) Therefore the priests were not to let their hair grow so long; if they did, they were incapable of officiating. Only they make thi^differenCe between the common priests and the high-priest; that this law did not bind tho priests at all times, but only in their course of ministration: but the hightpriest (whose presence was always necessary in the sanctuary) might never let his hair grow; but was bound every week to have it cut even, on the eve of the sabbath. (See Selden, lib. ii. de Success, in Pontiff, cap. 6.) But the foundation of all this is not very strong; for it relies chiefly on the Use of the Hebrew word JH3 in that £lace of Numbers vi. 5. where it signifies hair: from whence they conclude the verb here may have tho same notion, and signify the growth of hair. But this is not the usual si^niiicution’of it’in Scripture, where it commonly imports the Ejection of something; as of good counsel, (Prov. i. 25.) of reproof or instruction, (Prov xiii. 18. xv. 32.) And being, joined with the head, plainly signifies the’uncovering it. (See.Numb. v. 18.) And, therefore,* so the LXX. understand it here; as if they were forbidden to put off their bonnets. But that they always did, as soon as they had performed their sacred office in the sanctuary: and therefore, it may be meant of making their heads bare by shaving them, or bald by pulling off the hair, as the manner was in mourning, (Isa. xv. 2. Jer. xli. 5. xlviii. 37. and many other places.) And in this, the priests among the Jews directly opposed those among the Egyptians who shaved their heads; as appears by what Minutius Felix, and Lampridius, in the life of Commodus, say, concerning the priests* of Isis. And Herodotus, also, in his Euterpe, whoso words are these, 01 Upug twv Gtwv rp plv aXXy tcofdovm, iv AlyiTTT^) St Zvptitwai. In other places the priests of the ()ods nourish the hair; but in Egypt they are shaved. Neither rend your clothes.] Which w r as another rite of mourning; not only among tho Jews, but among all people in ancient times, especially in the eastern countries; as everyone knows that hath read any of their authors. (See Job i. 20.) And it was used on many other occasions among the Jews, as well as in their funerals; particularly ivhen any man blasphemed, (Numb. xiv. G. 2 Kings xix. 1.) when any ill tidings came which put them into a passion, (2 Kings v. 7.) or any misfortune befel them, (Gen. xli v. 13. Judg. xi. 35.) But wiis thought so unseemly in a priest, especially when he ministered, that the Jews say, they whose garments were rent by abcident, were as incapable of ministering, as they who rent themselves in mourning. The reason of this precept was, (asR. Levi of Barcelona well observes, Precept, civ.) that it being not allowed in those countries for mourners to come into the presence of their kings (as appears by the history of Esther), much less was it seemly for any thlat attended upon the Divine Majesty, to come into his house in Lucira habit. Lest ye die.] As Nadab and Abihu did. For after such a monition as this, they had highly dishonoured God if they had appeared in his sanctuary in such an indecent manner. And wrath come upon the people.] For want of priests to make atonement for them w r hen they offended. But let your brethren, the whole house of Israel, bexvail the burning which the Lord hath kindled.] He doth ndt prohibit the rest of the people, who were not priests, to mourn for them; but rather requires it of them all: that they might be sensible of their loss, and of the sin which was the cause of it. And it is likely the people bewailed them,* by rending their clothes, and baring their heads, and putting ashes upon thehi; or some such rites then in use among them.
Leviticus 9:6
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, bis presence among you. And the glory of the Lord shall appear unto you.] That glory which filled the tabernacle when it was erected, (Exod..xl. 34, 35.) openly shewed itself to them all, (ver. 23.) and declared his grace and favour towards them, by consuming their sacrifices, as an acceptable oblation to him, (ver. 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. Yer. 7. And Moses said unto Aaron, Go unto the altar, and offer thy sin-offering, and thy burnUoffering.] 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 thyself and for the people.] First for himself, (as the apostle observes, Heb. vii. 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, u as for the people, so also for themselves, to offer for sins,” (Heb. v. 3.) And offer the offering of the people, and make an atonement for them.] After he had offered both the sin-offering, (ver. 8.) and the burnt-offering, (ver. 13.) for himself; then he was tobegin 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.
Leviticus 9:7
And ye shall not go out from the door of the tabernacle of the congregation. For it is supposed the seven days of their consecration" were not yet quite ended, (viii. 35.) or they had begun some other ministration in the sanctuary; and therefore w r 6rc not to -Stir but of the court of it till it was finished. And the Hebrews think this law did not only bind Aaron and his sons nt this time, bnt their posterity for ever: that if they heard of the death of any of their’kindred, when they were ministering in tho sanctuary, they should not stir from their duty: for that would havo -been to shew a greater affection to a dead friend, than to -the living God. This appears to-be true, vby the like command to this, -and dn the same’ words, laid particularly upon the highi-priests, 3ixi.*12. Microsoft® CHAP, X.] UPON LEVITICUS. For the anointing of the Lord is upon you.] You are devoted and consecrated by a solemn unction (viii. 10, &c.) to the service of God; which must not be omitted out of respect to any person whatsoever. For in this precept (as R. Levi Barzelonita observes, Praecept. clvii.) the dignity and majesty of the Divine worship were consulted; which, if his ministers had deserted on such occasions, for a moment, would have been brought into contempt. For it would have been a declaration, that there was something in the world more to be regarded than God’s service. And therefore the punishment of death is threatened (in the foregoing words) 10 those who were guilty of such an offence. And they did according to the word of Moses.] Stayed in the tabernacle, without any of the usual tokens of mourning. Wherein they performed an eminent piece of obedience to God; whose commandment suppressed those natural affections, which, arc very hard to be kept in subjection.
Leviticus 9:8
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 ver. 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 priest’s work, as 1 shewed upon the first chapter, ver. 5. And the Lord spake unto Aaron, saying.] It may be thought, that the Lord was so pleased with his obe r dience, that he himself now «pake unto Aaron; \vhereas hitherto he had spoken to him by Moses.
Leviticus 9:9
And the sons of Aaron brought the blood unto him. They* received it in batons 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 dipped his finger in the blood.] The fore-finger of the right hand, which bad been sanctified to this ministry, by putting the blood of tho 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 bo wanting. And put it upon the horns of the altar, &c] See iv. 25. Do not drink wine nor strong drink, thou nor thy sons with thee.] By wine every one knows is meant that liquor which is pressed out of grapes: and by schechar (which we translate strong drink) is meant such liquors as were made in imitation of wine, of dates or -figs, and many other sorts of fruits; also that which w„as made of honey, which we call mead, and methcglin. There are many sorts of such liquors mentioned by Pliny, (in his Natural History, lib. xiv. cap. 1G.) which he calls vina factitia. When ye go into the tabernacle of the congregation.] To perform your ministry. At other times they might drink wine: and, if we may believe the Jews, they did not offend against this precept, if, before they went into the sanctuary,^ they drank no more than a fourth part of a log: -which contained an egg-shell and a half. If they exceeded this measure, then their ministry, they say, was profancjJ, and they were liable to death by, the hand of Heaven. See It. Levi of Barcelona, Praeccpt.clviii. who hath m^ny niceties about’thismatter; as hath also Maimonides, mentioned by the learned Dr. Outram, in his book de Stvcrificiis, lib. i. cap. G. n. 4. Lest ye die.] As their brethren did: see upon ver. 1, where I observed it to be very probable, that they were burnt with fire from the Lord upon this account. They that thifik it worth their while, may -see after what manner the cabalists make out this, and what reflections they make upon it, in Theod. Hackspan’s Cabala Judaica, n. It shall be a statute for ever throughout your generations.] And such a law there was in some heathen countries, that no magistrate, all the year he was in office, nor any judge, while he was in action and employment, should olvov jeve<t- Scu to irapairav, so much as taste a drop>of wine. So Platp tells us; with which Euscbius compares this law of Moses, (lib. xii. Prasp. Evang. cap. 25.) And Chaercmon, the Stoic, describing (in Porphyry’s book, irtpl “Airoxw, lib. iv.) the diet of the Egyptian priests, tells us, that oivov ol /«v|ovS’ oho? ol Si, okiyiara lytvovro, some of them drunk no wine at all, and otJiers very little.
Leviticus 9:10
But the fat, and tlie kidneys, and the caul about theliver. Sec 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, (ver. 24.) as most understand it. And the LXX. justify this opinion; who, though they here translate it, he offered it on the altar, yet, ver. 13. where there is the same phrase, they expressly translate it, e7t£$ijkev to o\otcavTU)fia tw\ to Svmaart’iptov, he laid the burnt-offering upon the altar: and again, ver. 17. in the same manner, iw&tiKtv i-irl to $v<jia<m’)piov x w P
Leviticus 9:11
And the flesh and the hide lie burnt toith fire, without the camp. See viii. 17. And that ye may teach the children of Israel all the statutes, &c] Which concern the rites and ceremonies of God’s worship,
Leviticus 9:12
And he slew the burnt-offering, and Aaron s sons presented to him the blood, &c. See i. 5. And Moses spake unto Aaron, and unto Eleazar and unto Ithamar, his sons that were left.] This was still spoken on the same day, a little after what he had said to them ver. G, 7. Take the meat-offering that remaineth of the offerings of the Lord made by fire, &c] He seems to have^been afraid, that Aaron’s grief for the loss of his sons might have so disturbed his mind, as to have made him negligent in some part of his duty; or that Eleazar and Ithamar, through mistake or forgetfulness, might have offended against some of the laws lately, delivered about sacrifices; which therefore he Jiere repeats, that they might be exactly observed. And in the first place, that they should eat ivhat remained of the meatoffering, as was commanded vi. IG. Where )t is required also, as it is here, to be eaten without leaven, and.beside the altar, in the court of the tabernacle of the congregation, as it is there expressed. For it is most holy.] See there, vi. 17.
Leviticus 9:13
And they presented the burnt-offering unto him, with the pieces thereof, Sec. All that is contained in these two verses is explained in the first chapter, (ver. 8, 9.) where the law about burnt-offerings is delivered. ■ And ye shall eat it in the holy place.] This, he repeats, because they might possibly have forgotten it, or not sufficiently attended to the difference between things most holy and things only holy. The former of which. the priests alone might cat, and that only in the holy place: the other all their family might eat (as he saith in the next verse) in any place that was clean. Because it is thy due, and thy sons 9 due, &c] Nobody might eat but holy persons; for, so God directed, chap. ii. 3. vi. 1G— 18. vii. 9, 10.
Leviticus 9:14
TJie wave-breast and the heave-shoulder shall ye eat in a clean place. They were not bound to eat theso in the court of the tabernacle, (as in the former case, yer. 13.) but in any part of the camp that was not defiled. TIiou, and thy sons, and thy daughters with thee.] These Microsoft - 3 c 2 [chap. x; being those which the Jews call lighter holy things, might; be eaten by the whole family, as was before observed. For they be thy due, and thy’ sons due, which are given yon out of the sacrifices of peace-offerings of the children of Israel.’] They were bestowed upon them by an express grant, vii. 34. where, though only his sons be mentioned, as they are here, yet it is plain all of their family, who were clean, might eat of these things, (See upon vii.19.)
Leviticus 9:15
And he brought the people’s si7i-offering, Sec. Having offered all that was necessary for himself, now he became fit to make supplication for tho people. And offered it for sin, as the first.] In the same manner as he offered the foregoing sin-offering for himself, (ver. 8, &c.) The heave-shoulder and the wave-breast shall they bring, with the offerings made by fire of the fat, to wave it for a wave-offering before the Lord.] This also he inculcates again, which had been said before, (vii. 29, 30.) that they must take care first to wave these things before the Lord, and to burn the fat upon the altar: for till this was done, they had no right to eat these things. • And it shall be thine, and thy sons’ ivith thee.] When they had been presented to the Lord of the whole earth, and he had received his part, these became theirs, by an express grant from him, (vii. 32- L - 34.) By a statute for ever.] As long as such kind of sacrifices should last.
Leviticus 9:16
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 ver. 24.) And offered it according to the manner.] Laid it upon the altar, as Moses had directed in the first chapter of this book. And Moses diligently sought the goat of the sinoffering.] Which had been offered for the people, (ix. 15.) • And behold, it was burnt.] This justified Moses’s suspicion and fear, that some mistake might have been committed in other matters; because he found, upon a diligent * inquisition, that they had burnt upon the altar those parts of the sin-offering which they ought to have eaten themselves, (vi. 20. 29.) In which it was the easier for them to mistake, without diligent observation of Moses’s directions; because the sin-offering, which had been offered for Aaron himself, was just before wholly burnt without the camp, (ix. 11.) and so were all the sin-offerings for the high-priest, and for the whole congregation, ordered to be, (iv. 12. 21.) that is, if their blood was carried into the holy place, then nothing of them might be eaten, (vi. 30.) But otherwise, their flesh was to be eaten in the court of the tabernacle, as is expressly commanded, (vi. 26.) This distinction they either did not well observe, when it was delivered; or, being oppressed with sorrow, for the loss of Nadab and Abihu, they did not think it fit.to feast at this time upon the flesh of this offering. For so Aaron excuses this fact, (ver. 19.) *’• And he was angry with Eleazar and Ithamar.] He said nothing to Aaron, either because he was loath to add to his grief, or because it was the business of his sons to look after this sacrifice, and to sec that the flesh of it was disposed of according to God’s orders. * Hie sons of Aaron which were left alive.] Who, by the punishment upon their brethren, should have learned greater caution in their ministry.
Leviticus 9:17
And he brought the meat-offering, &c. Which attended upon burnt-offerings, (Numb. xv. 2 — 4, &c.) Beside the burnt-offering of the morning.] This shews that Aaron be^an 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, uigttizea oy microsoft ® CHAP. IX.] UPON LEVITICUS, and it had always a meat-offering waiting upon it, (Exod. xxix. 39, 40.) Wlierefore have ye not eaten the sin-offering in the holy place?] That is, obeyed the commandment which I gave you? (vi. 26.) Seeing it is most holy.] S$e vi. 25. And God hath given it you.] Sec vi. 29. To bear the iniquity of the congregation, to make atonement for them before the Lord.~] God bestowed upon the priests this reward of their service, that they might be the more willing to take upon them the people’s sins, and to makean expiation carefully for them. And indeed the very eating of the people’s sin-offering, argued the sins of the people were in some sort frid upon the priests; to be taken away by them. Which being done, they had reason to rejoice also in a feast upon this sacrifice; which God had been pleased to accept, for the taking away of the sins of the people. From whence the sacrifice of Christ may be explained, who is said to bear our iniquity (as the priest is said here to do), all our sins being laid on him; who took upon him to make an expiation for them, by the sacrifice of himself. For the priest here by eating of the sin-offering, receiving the guilt upon himself, may well be thought to prefigure one, who should be both priest and sacrifice for sin: which was accomplished in Christ.
Leviticus 9:18
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. Behold.] Observe what I say to you. The blood of it teas not brought in, within the holy place.] It was none of those sacrifices which I commanded you to burn entirely; but required you to eat ot; (vi. Ye should indeed have eaten it in the holy place, as I commanded.] For as there was a peremptory law forbidding the priests to eat the flesh of any sacrifice, whose blood was brought into the holy place, to make atonement with it: so there w T as as peremptory a law, that they should ieat the flesh of those sacrifices for sin, whose blood was not brought in thither.
Leviticus 9:19
And Aaron said nnto Moses. Though Moses questioned only Eleazar and Ithamar, yet Aaron makes the answer: they not being able, perhaps, to give an account of what they had done, though sensible of their mistake.’ Behold, this day have they offered their sin-offering, and their burnt-offering before the Lord.] His apology for them seems to be this, that they had not wholly violated God’s command; but performed the substance of it, though they had failed in one circumstance. For they had not only offered the sin-offering for the people (for that is meant by their sin-offering), but also their burnt-offering, (ix. 15, 16.) and that before theLord, in the place where he ordered them to be offered. In all this Aaron was the principal minister, but they assisted him: for it is expressly said, they presented unto him the blood of the peace-offerings (which at the same time were also offered), and they put the fat upon the breasts, when he burnt the /af upon the altar, (ix. 18.20.) And such things have befallen me.] After this was done, followed the death of Nadab and Abihu, who went in to burn incense: which struck him into such a consternation, and made him so exceeding sad, that he was not fit to feast with Eleazar and Ithamar upon the sacrifice: and so suffered them to burn it.; • And if I had eaten the sin-offering to-day, should it have been accepted in the sight of the Lord?] Would God have been pleased with me, if in such sadness and sorrow I had eaten of the sacrifice? This is the reason whereby he justifies the omission of which his sons were accused, in not eating the sin-oflering in the holy place. The blame of which he takes upon himself; for to have eaten it with a sad countenance and a heavy heart, he thought would have been to pollute it. And therefore he chose to forbear it, and to give it wholly to God, by burning the flesh of it, as he had done the fat: which he hoped would be more acceptable than to eat it in grief. And to eat it without grief and sorrow was impossible: for though they had not been Microsoft ®.CHAP. XI.] UPON LEVITICUS. so dutiful to liim as they ought to have been, yet he could not extinguish the affection of a father towards them, nor’suddenly cease to mourn inwardly for their untimely death. From this place Maimonides gathers, there was but one day of mourning due to the dead, viz. the first: the rest were added by the constitution of the elders.
Leviticus 9:20
And he put the fat upon the breasts, &c. That it might by elevation and waving be presented unto the Lord; and then burnt upon the altar. (See vii. 30.) s And when Moses heard that he was content.’] He was either satisfied with his reason, and thought he had done well, (for nature seems to have directed what was afterwards enjoined, that they should rejoice in their feasts, Deut. xii. 7, &c. and not eat holy things in their mourning, xxvi. 14.) or he would not further charge him with a fault, for which there was so far an excuse. For where there is no wilful contempt, but rather a respect intended in any action, all good men are inclined to make a favourable construction of it, and grant it an indulgence, though there be some error in it.
Leviticus 9:21
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.)’ *
Leviticus 9:22
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 join 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. G72. 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 Gen. xiv. IS, 19. And not long after Aaron’s consecration, Moses delivered from God a form of words, wherein the priests should bless the people, (Numb. vi. 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 aJl 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 samo Wagenseil observes, in the place abovenamed: which • shews, not only how laborious they have been to maintain in the people’s minds an opinion, that God is still as much present’ with them in their synagogues, as he was anciently iu 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,Exod. xx. 20.) that all the people might the better sec what was done, while he offered all these sacrifices for them, and lifted up his hands to implore God’s blessing upon them.
Leviticus 9:23
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 tilings as were to be done only in the holy place. And came out, and blessed tlte people.] I supposo that all the sacrifices beforementioned might be offered after the morning sacrifice, (ver. 17.) which took Up a great deal of time, before they were all completed. 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, (Exod. xl. 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, (ver. G.)
Leviticus 9:24
And there came afire 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 fife which burnt up the sacrifice. In either of these senses, it may be said to come from the face of the Lord, as th6 Hebrew phrase is. And consumed upon the altar the burnt-offeiing and the fat.] It seems to me most natural and easy 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 othersacrifices, by consuming this; and likewise publicly testified his approbation of all the forementioned 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. 2G.) $o 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 the altar in the threshing-floor ofAraunah; where God answering by fire from heaven, it made him say, this is the house of God, and this is the altar of burnt-offering, (1 Chron. xxii. 1.) And when Solomon built the temple in that very place, it was thus consecrated by fire coming from heaven, and consuming the burnt-sacrifice, as well as by the glory of the Lord filling the house, (2 Chron. vii. 1—3.) And it is very probable, also, that this was at the time of the evening sacrifice; for the former pari 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, (ver. 39.) From whence that prayer of the Psalmist, (PsaL cxli. 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, rue SWac ava(akov, consuming the sacrifices; as we find his words related. by St. Cyril, (lib. x. contra Julianum.) And this gave such a Divine authority to the Jewish religion, that it isno’ wonder to find, that the pagans endeavoured 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 arc several instances of this in Pausanias, Dionysius, Halicamassocus, Valerius Maximus, and Pliny. But Servians Digitized oy microsoft (S>. 37C [chap. X, may serve instead of all; who, upon those words of Virgil, in iEncid xii. " foedcra fulminc sancit,” saith, that anciently they did not kindle fires upon their altars, " sed ignem divinum precibus elicicbant,” &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, (Judg. vi. 21.) They that would see more of this out of pagan writers, may consult J. Dilherrus Dissert. Special, de CacozeliaGentil.(cap.ll.) But especially Huetius, in his Alnetance Questioncs, (lib. 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 fuel, 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, ver. 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 Abarbinel’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 shewed his respect to Abel, (Gen. iv. 4.) and to Noah, (vii. 20.) and to their father Abraham: whose sacrifice was thus accepted in th^. evening, when the sun went down, (Gen. xv. 17.) And there was great reason,* that both priests and people should rejoice at this sight; for, as the author of the book Cosri discourses, (par. 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, rincing the pieces of 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 jlro;uns, or hcroical 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," (Psal. xxi. 3.) " Such acceptable sacrifices, (St. Cyril tells Julian,) wo 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), icara$(urf£