Leviticus 9 commentary

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.

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.

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.

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,” “That ye should do.” — A. V. 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.

7. And Moses said unto Aaron, Go unto the altar Here is repeated what was stated elsewhere, that the priest, as being himself a sinner, must first make entreaty for himself, before he propitiates God towards others. Hence the Apostle justly infers that the legal priesthood was weak and merely typical. (Hebrews 5:1.) For none can be a true peace-maker, except he, who, in reliance on his perfect innocence, presents himself before God to obtain pardon for others, and, being pure from every blemish, requires no expiation for himself. All else to the end of the chapter I pass over, because Moses only records how Aaron sacrificed according to God’s command and the legal ritual.

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 See ante on Numbers 6:22-27, vol. 2, p. 245 et seq. 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.” (2 Chronicles 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,” (Ephesians 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.” (Matthew 18:18.)

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, (Judges 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. (1 Kings 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. (2 Chronicles 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.”

Numbers 8

Numbers 8:20-22

20. And Moses, and Aaron, and all the congregation of the children of Israel, did to the Levites according unto all that the Lord commanded Moses concerning the Levites, so did the children of Israel unto them.

20. Fecit itaque Moses et Aharon, et omnis congregatio filiorum Israel, de Levitis: secundum crania quae praeceperat Jehova Mosi de Levitis, sic feterunt illis filii Israel

21. And the Levites were purified, and they washed their clothes; and Aaron offered them as an offering before the Lord; and Aaron made an atonement for them to cleanse them.

21. Et purificaverunt sese Levitae, laveruntque vestimenta sua et obtulit Aharon filius oblationem coram Jehova, et expiavit eos Aharon, ut purificaret eos.

22. And after that went the Levites in to do their service in the tabernacle of the congregation before Aaron, and before his sons: as the Lord had commanded Moses concerning the Levites, so did they unto them.

22. His peractis aggressi sunt Levitae fungi ministerio suo in tabernaculo conventionis coram Abaton, et coram filiis ejus: quemadmodum praeceperat Jehova Mosi de Levitis, sic fecerunt illis.

CHAPTER 9

Le 9:1-24. The Priests' Entry into Office.

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 [Ex 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" (He 10:10, 11).

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.

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" [Ex 29:14; Le 4:12].

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 (Nu 6:23-27).

came down from offering--The altar was elevated above the level of the floor, and the ascent was by a gentle slope (Ex 20:26).

23. Moses and Aaron went into the tabernacle--Moses, according to the divine instructions he had received, accompanied Aaron and his sons to initiate them into their sacred duties. Their previous occupations had detained them at the altar, and they now entered in company into the sacred edifice to bear the blood of the offerings within the sanctuary.

the glory of the Lord appeared unto all the people--perhaps in a resplendent effulgence above the tabernacle as a fresh token of the divine acceptance of that newly established seat of His worship.

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 (Le 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."

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."

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.

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.

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.

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.

And Aaron lifted up his hand toward the people, and blessed them - On lifting up the hands in prayer, see Exo 9:29. The form of the blessing we have in Num 6:23, etc.: "The Lord bless thee and keep thee! The Lord make his face shine upon thee, and be gracious unto thee! The Lord lift up his countenance upon thee, and give thee peace!" See the notes on these passages Exo 9:29 (note), and Num 6:23 (note).

And came down from offering of the sin-offering, etc. - A sin-offering, a burnt-offering, a meat-offering, and peace-offerings, were made to God that his glory might appear to the whole congregation. This was the end of all sacrifice and religious service; not to confer any obligation on God, but to make an atonement for sin, and to engage him to dwell among and influence his worshippers.

Moses and Aaron went into the tabernacle - It is supposed that Moses accompanied Aaron into the tabernacle to show him how to offer the incense, prepare the lamps and the perfume, adjust the shew-bread, etc., etc.

And the glory of the Lord appeared - To show that every thing was done according to the Divine mind,

1. The glory of Jehovah appears unto all the people;

2. A fire came out from before the Lord, and consumed the burnt-offering. This was the proof which God gave upon extraordinary occasions of his acceptance of the sacrifice. This was done probably, 1. In the case of Abel, Gen 4:4. 2. In the case of Aaron; see above, Lev 9:24.

3. In the case of Gideon, Jdg 6:21.

4. In the case of Manoah and his wife. Compare Jdg 13:19-23.

5. In the case of David dedicating the threshing-floor of Ornan, 1Chr 21:28.

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

7. In the case of Elijah, 1Kgs 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.

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, 1Jn 3:2, 1Jn 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.

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 14:8,9,10 15:13,14 22:27. 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.

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.

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.

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.

Before the tabernacle where God dwelt.

The glory of the Lord - The glorious manifestation of God's powerful and gracious presence.

Go and offer - Moses had hitherto sacrificed, but now he resigns his work to Aaron, and actually gives him that commission which from God he had received for him. For thyself and for the people - The order is very observable, first for thyself, otherwise thou art unfit to do it for the people. Hereby God would teach us, both the deficiency of this priesthood, and how important it is that God's ministers should be in the favour of God themselves, that their ministrations may be acceptable to God, and profitable to the people.

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.

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.

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

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.

That - Fat. Which covereth the inwards - Or the Guts.

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. 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. 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.

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 4:7,16. 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. 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.

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. 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. 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.

1 AND it came to pass on the eighth day , that Moses called Aaron and his sons, and the elders of Israel .

To wit, from the first day of his consecration, or when the seven dayes of his consecration were ended, chap. 8. 33, 35. as appears from Exod. 29. 30. &c. Ezek. 43. 27. The eighth day is famous in Scripture for the perfecting and purifying both of men and beasts. See Levit, 12. 2, 3. and 14. 8, 9, 10. and 15. 13, 14. and 22. 27.

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

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.

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 enjoyned for the High-priests sin-offering, Levit. 4. 3. Though it be not material, if this be a young calf and that a young bull, because the grounds and ends of these several sacrifices differ, that Levit. [illegible: 1+ letters]. being for his particular sin; and this for his own and families: [illegible: 1+ letters]ns in general, and therefore no wonder if the sacrifices also differ.

For himself and his own sins, which was an evidence of the imperfection of that Priest-hood, and of the necessity of another and a better.

Marginal references: Exod. 29. 1.

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.

For the people, as it is expressed here ver. 15. for whose sin a young bullock was required, Levit. 4. 15. 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 Priests consecration and entrance into his office, it is no wonder if there be some difference in these sacrifices from those before prescribed.

Marginal references: chap. 4. 23. Ezra 6. 17.

4 Also a bullock, and a ram, for peace-offerings to sacrifice before the LORD, and a meat-offering mingled with oyl: for to day the LORD will appear unto you.

See the fulfilling of this promise ver. 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.

Marginal references: ver. 23.

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 .

Before the Tabernacle where God dwelt.

6 And Moses said, This is the thing which the LORD commanded that ye should do: and the glory of the LORD shall appear unto you.

The glorious manifestation of Gods powerful and gracious presence, ver. 24. Compare Exod. 24. 16▪ 17. [illegible: 1+ letters]nd 40. 34▪ 35. Ezek. 43. 2.

7 And Moses said unto Aaron, Go unto the altar and offer thy sin-offering and thy burnt-offering, and make an atonement for thy self, and for the people : and offer the offering of the people, and make an atonement for them, as the LORD commanded.

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 thy self, 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 an higher and better Priest, Heb. 7. 26, 27. and how important and needful it is that Gods Ministers should be in the grace and favour of God themselves, that their ministrations may be acceptable to God and profitable to the people.

Marginal references: Heb. 5. 3.

9 And the sons of Aaron brought the blood unto him, and he dipt his finger in the blood, and put it upon the horns of the altar , and poure[illegible: 1+ letters] out the blood at the bottom 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 onely, 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 Priests 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 compleat in his office, and here he is but entring 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.

10 But the fat and the kidneys, and the cawle above the liver of the sin-offering he burnt upon the altar, as the LORD commanded Moses.

Either 1. disposed it for the burning, (i. e.) laid it upon the altar where it was to be burnt by the heavenly fire, ver. 24. Thus Interpreters generally understand the word here as also ver. 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 ver. 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 Gods approbation, it was unquestionably lawful. And therefore there seems to be no necessity of departing from the proper sence of the word. Adde 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 ver. 16. which therefore is not there said to be burnt, as it is said of the other burnt-offering, ver. 13. and of the rest of the sacrifices, in their places.

Marginal references: chap. 4. 8.

15 And he brought the peoples offering , and took the goat which was the sin-offering for the people, and slew it, and offered it for sin, as the first .

Which was to be offered for the people, as the former was for himself, ver, 7.

To wit, in like manner as he did that for the Priest, ver. 8. and consequently burnt this as he did the other, ver. 11. for which Moses reproves him, Lev. 10. 17.

16 And he brought the burnt-offering , and offered it according to the manner.

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

Marginal references: chap. 1. 3, 10.; Or, ordinance.

17 And he brought the meat-offering , and took an handful thereof, and burnt it upon the altar besides the burnt-sacrifice of the morning

Which was always to be added to the burnt-offering. See Levit. 6.

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

Marginal references: chap. 2. 1, 2.; Heb. filled his band out of it.; Exod. 29. 38.

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,

The fat which covereth the inwards or the guts. Which words are here understood, as appears by comparing this place with Levit. 3. 3, 9. and 4. 8. and 7. 3. where they are expressed.

20 And they put the fat upon the breasts , and he burnt the fat upon the altar.

Which were reserved for the Priest out of the peace-offerings, which were offered for the people. See Levit. 7. 30, 31, 34.

22 And Aaron lift 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.

His right hand, which the Iews 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.

In some such manner, as is related, Numb. 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. Numb. 6. 23. Deut. 10. 8. and 21. 5. Luk. 24. 50.

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 Exod. 20. 26. Or 2. because it was nearer the Holy place and the Holy of holies, which was the upper end.

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.

Who 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 of the altar of Incense, upon which part of the blood of the sacrifices now offered was to be sprinkled according to the law, Levit. 4. 7, 16, 17.

(i. e.) Prayed to God for his blessing upon the people, as this phrase is explained, Numb. 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.

Either a miraculous brightness shining from the cloudy pillar, as Exod. 16. 10. Numb. 14. 10. Or a glorious and visible discovery of Gods gracious presence and acceptance of the present Ministery and service, as it follows.

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.

In token of Gods 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 Iudg. 6. 21. and 13. 19, 20. 1 Chron. 21. 26. And this fire now given was to be carefully kept and not suffered to go out, Levit. 6. 13. and therefore was carried in a particular vessel in their journeys in the wilderness.

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 1 King. 18. 38. 2 Chron. 7. 1. which is oft called Gods dwelling-place, as Deut. 26. 15. Isa. 63. 15. Or 2. from the Holy of holies, where also God is said to dwell, 2 King. 19. 15. 2 Chron. 6. 2. Psal. 80. 1. And what is done before the Ark is said to be done before God, as 1 Chron. 13. 8, 10. & 16. 1. &c. And this may seem more probable by comparing this with Levit. 10. 2.

As wondering at, rejoycing in, and blessing God for, this wonderful and gracious discovery of himself and of his favour to them therein.

Marginal references: Gen. 4. 4. 1 King. 18. 38. 2 Chron. 7. 1.

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.

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.

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).

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.

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.

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.

Aaron and His Sons Enter on Their Office. (b. c. 1490.)

1 And it came to pass on the eighth day, that Moses called Aaron and his sons, and the elders of Israel; 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 . 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; 4 Also a bullock and a ram for peace offerings, to sacrifice before the Lord ; and a meat offering mingled with oil: for to day the Lord will appear unto you. 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 . 6 And Moses said, This is the thing which the Lord commanded that ye should do: and the glory of the Lord shall appear unto you. 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 an atonement for them; as the Lord commanded.

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 Ezek. xliii. 26, 27. Now, 1. Moses raises their expectation of a glorious appearance of God to them this day (v. 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 (v. 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, v. 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, v. 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, v. 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, v. 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. v. 2, 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, 1 Tim. iv. 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.

8 Aaron therefore went unto the altar, and slew the calf of the sin offering, which was for himself. 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: 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. 11 And the flesh and the hide he burnt with fire without the camp. 12 And he slew the burnt offering; and Aaron's sons presented unto him the blood, which he sprinkled round about upon the altar. 13 And they presented the burnt offering unto him, with the pieces thereof, and the head: and he burnt them upon the altar. 14 And he did wash the inwards and the legs, and burnt them upon the burnt offering on the altar. 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. 16 And he brought the burnt offering, and offered it according to the manner. 17 And he brought the meat offering, and took an handful thereof, and burnt it upon the altar, beside the burnt sacrifice of the morning. 18 He slew also the bullock and the ram for 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, 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: 20 And they put the fat upon the breasts, and he burnt the fat upon the altar: 21 And the breasts and the right shoulder Aaron waved for a wave offering before the Lord ; as Moses commanded. 22 And Aaron lifted up his hand toward the people, and blessed them, and came down from offering of the sin offering, and the burnt offering, and peace offerings.

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 (v. 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, v. 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 (v. 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 (v. 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, v. 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, v. 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.

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. 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.

We are not told what Moses and Aaron went into the tabernacle to do, v. 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, &c., 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, Luke iii. 21. The glory of God appeared, not while the sacrifices were in offering, but when the priests prayed (as 2 Chron. v. 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, v. 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 (Exod. xl. 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, v. 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, 2 Chron. vii. 1, and Elijah's, 1 Kings xviii. 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. iii. 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, ch. vi. 13. This also was a figure of good things to come. The Spirit descended upon the apostles in fire (Acts ii. 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, 1 John iv. 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. xii. 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, Deut. iv. 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.

CHAP. IX.

[non-Latin text not transcribed]

AND it was, on the eight day Moses called A[illegible: 1 letter]ron and his sonnes; and the Elders of Israel. And hee said unto Aa[illegible: 3 letters] Take thee a calfe a yongling of the herd, for a Sin-offring; and a ram for a Burntoffring▪ both perfect▪ and offer, before Iehovah. And unto the sonnes of Israel, Ihou shale speake saying: Tak[illegible: 1 span] a goat-bucke of the goats, for a Sin-offring, and a calfe, and a lambe, both of the first yeere, perfect, for a Burnt-offring. And a Bull and a Ram, for Peace-offrings; to sacrifice before Iehovah; and a Meat-offring, mingled with oile: for to day, Iehovah appeareth unto you. And they tooke, that which Moses commanded, before the Tent of the Congregation: and all the congregation drew-neere, and stood before Iehovah. And Moses said; this is the thing, which Iehovah hath commanded that yee should doe: and the glory of Iehovah, shall appeare unto you.

And Moses said unto Aaron; goe neere unto the Altar, and make thy Sin-offring; and thy Burnt-offring; and make-atonement for thy selfe, and for the people: and make the oblation of the people, and make-atonement for them, as Iehovah commanded. And Aaron went-neere, unto the Altar: and killed the calfe of the Sin offring, which was for him selfe. And the sonnes of Aaron brought neere the blood unto him; and hee dipt his finger, in the blood; and put it upon the hornes of the Altar: and poured out the blood, at the bottome of the Altar. And the fat, and the kidneyes, and the caule of the liver of the Sin-offring, he burnt upon the Altar: as I[illegible: 1 span] commanded Moses. And the fl[illegible: 1 letter]sh, and the skin: he burnt with fire, without the campe. And hee killed, the Burntoffring: and Aarons sonnes, presented unto [illegible: 1 word], the blood; and he sprinkled it upon the Altar, round-about. And they presented unto him, the Burnt-offring, by the pieces thereof, and the head: and hee burnt them, upon the Altar. And he washed the inwards, and the legges: and burnt them upon the Burnt-offring, on the Altar.

And he brought-neere, the peoples oblation: and tooke the goat-bucke of Sinne, which was for the people; and killed it and offred-it-for-sinne, as the first. And hee brought-neere, the Burnt-offring: and made it, according to the manner. And hee brought-neere, the Meat-offring: and filled his hand out of it, and burnt it, upon the Altar; beside the Burnt-offring of the morning. And he killed the bull, and the ram; the sacrifice of Peace-offrings, which was for the people: and Aarons sonnes presented the blood, unto him; and hee sprinkled it upon the Altar, round-about. And the fat, of the bull; and of the ram; the rumpe & that which covereth the inwards, and the kidneyes; and the caule of the liver. And they put the fat, upon the breasts: and he burnt the fat, upon the Altar. And the breast, and the right shoulder; Aaron waved, for a wave-offring, before Iehovah: as Moses commanded. And Aaron lift-up his hand, towards the people, and blessed them: and came-downe, from making the Sin-offring, & the Burnt-offring, and the Peace-offrings. And Moses and Aaron, went into the Tent of the congregation, and came-out; and they blessed the people: and the glory of Iehovah appeared, unto all the people. And there came out a fire, from before Iehovah; and consumed upon the Altar, the Burnt-offring, and the fat: and all the people saw it, and showted; and they fell on their faces.

Annotations. [non-Latin text not transcribed] Here beginneth the 26. section or lecture of the Law: see Gen. 6. 9. THe eight day] which was the first day after the Priests consecration, Lev. 8. 33. All creatures for the most part, were in their uncleannesse and imperfection seven dayes, and perfected in the eight; as children, by circumcision, Levit. 12. 2. 3. yong beasts, for sacrifice, Levit. 22. 27. persons that were uncleane by leprosies, issues, and the like, Levit. 14. 8. 9. 10. and 15. 13. 14. Num. 6. 9. 10. so here the Priests untill the eight day, were not admitted to minister in their office. Whereby the day of Christ was foreshadowed, who by his resurrection the day after the Sabbath, hath sanctified his church and ministerie, and all their actions; and made us an holy Priesthood to offer up spirituall sacrifice, acceptable to God, 1 Pet. 2. 5. see the annotations on Gen. 17. 12. and Exod. 22. 30. So in Ezek. 43. 26. 27. it is said, Seven daies shall they purge the Altar, and purifie it; and they shall fill their hands: and when these daies are expired, it shall be, on the eight day and so forward, the Priests shall make your Burntoffrings upon the Altar, and your Peace-offrings, and I will accept you saith the Lord God. the Elders] in Greeke, the Senate: who together with the people (vers. 23. 24.) were now assembled; the Elders being in speciall to impose hands on the Sin-offring of the congregation, Levit. 4. 15. Vers. 2. a calfe] a beast of the first yeere, as is observed on Exod. 29. 1. In the former chapter, the sacrifices and rites for the Priests consecration to their office; in this, their first administration for themselves and the people; are declared. This Calfe for Aarons Sin-offring, is by Thargum Ionathan, the Zohar, and other Hebrewes said to be in respect of his sinne which hee had committed in making the golden calfe, Exod. 32. But whether it were for that or for other sinnes, God teacheth that without remission of sinnes (by Christ who was made sinne for us, 2 Cor. 5. 21.) there can bee no acceptation of any mans person, or service. yongling] Hebr. sonne of the herd; that is, a yong bull: see Gen. 18. 7. Levit. 1. 5. aram] a beast of the second yeere: see the notes on Levit. 8. 2. perfect] in Greeke, unblemished: see Levit. 1. 3. offer] in Greeke, offer them: these were, to make atonement for himselfe and for the people, vers 7. Vers. 3. the sonnes of Israel] in Greeke, the Senate (the Elders) of Israel; as verse 1. a goat-bucke] a goat of the second yeere; for the Hebrew Seghnir so signifieth alwaies, as Maimony sheweth in treat. of Offring the sacrif. chap. 1. Sect. 14. where also he saith (in S. 15.) that All the oblations of the congregation were males, and the Sin-offrings of the congregation, were of goats, or bulls, and none of lambs. of the first yeere] Heb. sonnes of a yeere: of which phrase, see Exod. 12. 5. Gen. 5. 32. And hence the Hebrewes gather, that Ghnegel (a Calfe) and Chebes (a Lambe) wheresoever they are spoken of in the Law, meane yonglings of the first yeere. Vers. 4. a Meat-offring] of fine flowre of wheat, as Exod. 29. 2. Levit. 2. 1. with oile] and frankincense upon it, according to the Law, Lev. 2. 1. Iehovah appeareth] that is, the glory of Iehovah will appeare, as in vers. 6. 23. and so the Chaldee translateth it. The glory of the LORD is revealed. And because of this appearance, the people were to prepare and sanctifie themselves with all kindes of sacrifice, that they might with joy be made partakers of his grace and blessing: which was a shadow of a more glorious appearance, whereof it is said, Wee know that when he shall appeare, we shall be like him; for we shall see him as he is. And every man that hath this hope in him, purifieth himselfe, even as he is pure; 1 Ioh. 3. 2. 3. The presence and assistance of God in Christ, is alwayes necessary unto his Church, and therefore promised here and other, where, both unto it and all the ministers thereof, Ezek. 48. 35. Revel. 22. 3. 4. 5. Matth. 28. 20. And of this it is prophesied, When Iehovah shall build up Sion, shall appeare in his glory shall turne unto the prayer of the lowly, and not despise their prayer. This shall be written for the generation after; and the people created, shall praise Iah. Psal. 10. 17. 18. 19. Vers. 5. they tooke] all they forementioned; as in Thargum Ionathan it is explained, Aaron and his sonnes, and all the sonnes of Israel tooke. before Iehovah] before the sanctuary, in the courtyard. Vers. 7. Goe neere] before this time, Aaron offred not, but Moses for him, Levit. 8. 14. 15. now Moses from the Lord authorizeth him to goe neer himselfe and offer; for no man taketh this honour is himselfe, but he that is called of God, as was Aaron so also Christ glorified not himselfe, to bee made an high Priest, &c. Heb. 5. 4. 5. make] or doe; that is, make-ready, and offer: see the notes on Exod. 10. 25. Thus the legall priests were to offer for themselves and their owne sinnes first, otherwise then Christ needed: for such an high Priest became us, who is holy, harmelesse, undefiled, separate from sinners, and made higher then the heavens: Heb. 5. 3. and 7. 26. 27. 28. Vers. 9. the Altar] of Burnt-offring, at the beecome whereof the rest of the blood was poured. And herein this first sin-offring seemeth to dier from the rest that followed after, whose blood was to be caried into the sanctuary, Levit. 4. 4. 5. 6. 7. because Aaron as yet, had not accesse into the Holy place, till he had prepared a way by this first sacrifice in the Court. The like is to be observed, in the peoples sin-offring, v. 15. compared with Levit. 4. 13. 17. 18. Of this dipping his finger in the blood, see the notes on Levit. 4. 25. Vers. 10. commanded] of these rites, see the annotations on Levit. 4. 8. 9. 10. They figured the purging away of all corruption, by the sufferings and spirit of Christ, likened unto fire: and the giving up of all our inward parts, to serve the Lord, 1 Pet. 3. 18. Esay. 4. 4. 1 Thes. 5. 23. Psal. 103. 1. Vers. 11. skin] with all other parts, even the whole beast: see Levit. 4. 11. 12 Sol. Iarchi here observeth, that We finde no Sin-offring whose blood is sprinkled on the Altar without, to be burned without the campe, but this, and that for Consecration, (Levit. 8) Vers. 12. the Burnt-offring] the ram, which was also for himselfe, vers. 2. presented] or, reached, brought, as the Greeke translateth, Heb. madeto-finde: so in verse 13. 18. The former oblation, was to purge from sinne: this Burnt-offring, was also to make the Priests acceptable to God in Christ, by communication of his grace. See the notes on Levit. 1. 3. &c. Vers. 13. pieces] or, members, as the Greek translateth. See Levit. 1. 6. 8. Vers. 14. washed] in water; see Levit. 1. 9. upon the Burnt-offring] that is, upon (or with) the other parts of the Burnt-offring. The Greeke translateth, and he put the Burnt-offring upon the Altar. Vers. 15. of sinne] which was for the sinne of the people; saith the Greeke version. offred-it-for-sin] The Greeke translateth, purified it; so the word sometime meaneth: but it figured also a purifying of others from sinne thereby, as Levit. 6. 26. and so the Chaldee here expoundeth, and he made atonement by the blood thereof. as the first] spoken of in vers. 8. and so he burnt it without the campe, as the other was, in verse 11. for which he was reproved by Moses, Levit. 10. 16. 17. Vers. 16. the manner] or, the ordinance; Hebr. the judgement; the Greeke saith, as was meet. It respecteth the Law, in Levit. 1. Vers. 17. filled] that is, tooke his handfull out of it: see Levit. 2. 2. of the morne] that is, which was daily to be offred every morning, as God commanded, Exod. 29. 38. 39. 40. This therefore was extraordinary; that as the daily meat-offring, was to testifie their thankfulnesse, for Gods ordinary and daily mercies: so this, for his speciall grace now manifested. Chazkuni explaineth it thus, It teacheth that there were two Meat-offrings, one with the Burnt-offring, and one by it selfe. Sol. Iarchi saith, All this he did after the daily Burnt-offring. Vers. 18. sprinkled] according to the law in Levit. 3. 2. The Greeke translateth, he poured it. Vers. 19. fat] Hebr. fats: so in vers. 20. rumpe] or, tayle, to weet, of the ram: see Levit. 3. 9. that which covereth] in Greeke, the fat which covereth, the inwards; and so the text explaineth it, in Levit. 3. 9. Vers. 20. they put the fat] Hebr. the fatts. Sol. Iarchi saith, After the waving, the Priest that waved gave them to another Priest to burne them. Vers. 21. waved] as was commanded, Lev. 7. 30. &c. By these sacrifices the sanctification of the people was signified; by the Sin-offring and Burnt-offring they had remission and justification from their sinnes, and reconciliation unto God; by the Meat-offring, their renovation by the spirit; and by the Peace-offrings, their thankefulnesse unto God, whom they honour with the fruits of his owne graces: all these obtained by faith in Christ, and in his death; for he of God is made unto us, wisedome and righteousnesse, and sanctification, and redemption: 1 Cor. 1. 30. Vers. 22. lift-up his hand] or, his hands, as the Hebrew vowel, and reading in the margine, both shew: so the Greeke translateth, hands. See Exod. 32. 19. R. Menachem giveth this reason, why it is written Hand; to signifie the right hand, because that was listed up higher then the left. The lifting up of the hand was a gesture used in speaking or signifying of any weighty thing, Esa. 49. 22. and particularly, in swearing, Gen. 14. 22. praying, Psal. 28. 2. and blessing, eyther of God, Psal. 134. 2. or of men, as in this place. So Paul, speaking of prayer, useth the phrase of lifting up holy hands, 1 Tim. 2. 8. and David; let the lifting up of my hands, be as the evening sacrifice, Psal. 141. 2. blessed them] This appertained to the Priests office, to blesse the people in the name of the Lord for ever, Deuter. 10. 8. 1 Chron. 23. 13. and was accomplished by our high Priest Christ Iesus, when having finished his ministery on earth, hee lift up his hands, and blessed his disciples, Luk. 24. 50. The forme of Aarons blessing is prescribed in Num. 6. 23.—27. see the annotations there. And this being done in the Lords name; by his Priests, (a figure of Christ whom God hath sent to blesse us. Act. 3. 26.) without all contradiction the lesse is blessed of the greater, Heb. 7. 7. came downe] from the banke or hilly place of the altar, which was higher then the other ground: see Exod. 20. 26. So in Thargum Ionathan it is explained, he came downe from the Altar with joy, after that he had finished the making of the Sin-offring, &c. On the contrary, Christ when hee had blessed, went up into heaven, Luke 24. 51. from making] or doing, that is, offring, as vers. 7. After that he had done; as before is shewed. Vers. 23. went into the Tent] the Priest went in (according to the law, in Exod. 30. 7. 8.) to burne incense on the golden altar; Moses went in with him, in likelihood, to direct him how to doe the service: so Sol. Iarchi here explaineth it. But hee addeth withall, an other exposition thus; When Aaron saw that they had offred all the oblations, and done all the workes, and the Majestie of God came not downe to Israel; he was grieved, and said, I know that the holy blessed (God) is angry with me, and for my sake, the Majestie of God commeth not downe to Israel; &c. Immediately Moses went in with him, and prayed for mercie; and the divine Majestie came downe unto Israel. After this manner Thargum Ionathan also expoundeth it. they blessed. This was a second blessing by Moses and Aaron, when the people were dismissed. Vnto which (and the like at other times, especially on Atonement day, Levit. 16. David, prophesying of Christs dayes, seemeth to have reference, in Psal. 118. 26. Wee blesse you out of the house of Iehovah. glory] the visible signe of Gods glory, and favour, out of his holy place: either by the fire, mentioned in the next verse; or, by a clowd, as was in Exod. 16. 10. and 40. 34. or by them both. It was a token of his gracious acceptance of them and of their service, as after in 1 King. 8. 10. 11. 12. Vers. 24. from before Iehovah] the Greeke translateth, from the Lord. And it was, either from heaven, as after in Solomons dayes, Fire came downe from heaven, and confirmed the Burnt-offring and sacrifices, 2 Chron. 7. 1. or, out of the Tabernacle. By this miracle God confirmed the people, touching the doctrine and ordinances given by Moses, and the priesthood now committed to Aaron and his sonnes, as appeareth by the prayer of Elias, (when the like miracle was shewed from heaven;) Let it be knowne this day day that thou art God in Israel, and that I am thy servant, and that I have done all these things at thy word; 1 King. 18. 36. consumed] or, ate up: by which signe, the church was assured that their sacrifices were accepted: See Psal. 20. 4. The like was, at the dedicating of Solomons Temple, 2 Chro. 7. 1. 2. 3. and at Elias sacrifice, 1 King. 18. 38. 39. This Fire which now came from God, was nourished on the Altar, (as the Hebrewes say) unto Solomons time. Chazkuni here writeth thus; The fire which came-out (from the Lord) in the daies of Moses, went not up from the brazen Altar, untill he came into the eternall House [that is, into Solomons temple, so called because of that promise, in 2 Chron. 7. 16. that Gods name should be there for ever.] And that Fire which came▪ downe, in the dayes of Solomon, went not up from the Altar of Burntoffring, untill it went up in the dayes of Manasseh. Of the departing of that fire in Mana[illegible: 1 letter]ses dayes, wee finde no mention in the Scriptures. But after Solomons Temple was destroyed, and the second builded, the Hebrewes testifie (in Talmud Bab. in Ioma c. 1.) that they had not the Fire from heaven any more. See the annotations on Exod. 28. 30. shouted] with astonishment and joy, humbly thanking God for this signe of grace towards them: as the Greeke translateth, they were astonished; and the Chaldee, they gaue thankes. So in 2 Chron. 7. 3. when all the sonnes of Israel saw how the fire came down, and the glory of Iehovah upon the house: they howed themselves with their faces to the ground, upon the pavement, and worshipped; and confessed to Ieh[illegible: 1 letter]v[illegible: 1 letter]h, (saying) For he is good, for his mercy endureth for ever.