Matthew Poole and continuators on Leviticus 9

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.