Levítico 9
Warren Wiersbe · Citado em PreceptAustin
Levítico 9
Wiersbe reminds believers of their great privilege noting that "Today, God’s glory dwells in the bodies of His people (1Cor 6:19–20-note), in each local assembly of His people (1Cor 3:16–17), and in His church collectively (Eph 2:19–22-note). One day, we shall see that glory lighting the perfect heavenly city that God is preparing for His people (Rev 21:22–23-note). (Be Holy: Leviticus- Becoming -Set Apart- for God ) As Ross notes "Down through history, the faithful went to see the LORD in the sanctuary, to behold his power and his glory (Ps. 63:2) Ps 63:2 Thus I have beheld Thee in the sanctuary, to see Thy power and Thy glory.
Levítico 9
Wiersbe - Aaron and his sons had to offer a bull calf for a sin offering and a ram for a burnt offering; from then on, they would be offering a burnt offering on the altar every morning and evening (Lev 9:16; Ex. 29:38–42). Each day must begin and end with total consecration to the Lord. Being imperfect, the priests had to offer sacrifices for themselves first before they could offer sacrifices for the people (see Heb. 7:25–28). (Be Holy: Leviticus- Becoming -Set Apart- for God) (Bolding added) Lindsey comments on Lev 9:8-14 - The ritual described follows that prescribed in Leviticus 4:3–12 except that the blood was smeared again (cf. Lev 8:15) on the horns of the altar of burnt offering instead of on the altar of incense. Likewise, Aaron offered his own burnt offering (cf. Lev 8:18–21). Ryrie - Aaron first offered a sin offering and a burnt offering for himself (Lev 9:8-14), then he offered a sin, a burnt, a grain, and a peace offering for the people (Lev 9:15-18). These symbolized (in order) atonement, dedication, sustenance, and communion. Leviticus 9:9 Aaron's sons presented the blood to him; and he dipped his finger in the blood and put some on the horns of the altar, and poured out the rest of the blood at the base of the altar. Verse 9. And the sons of Aaron presented the blood to him, and he dipped his finger in the blood and put it on the horns of the altar, and he poured out the blood at the base of the altar. Lev 4:6,7,17,18,25,30 Lev 8:15 Lev 16:18 Heb 2:10 Heb 9:22,23 Heb 10:4-19 Leviticus 9 Resources - Multiple Sermons and Commentaries Aaron's sons presented the blood to him - This note implies that they collected the blood as it drained out of the slaughtered animal. In our modern world, in our wonderful worship services, we lose sight of the sobering ceremony Moses describes. We do well to meditate on the "bloody sacrifices" from time to time that they might serve as a reminder of the great price of our eternal redemption and our priceless privilege of being able to come boldly to God's throne (cp the "mercy seat" in the Holy of holies) to worship Him in spirit and in truth. Hyatt - This verses give a description of the procedure that was used when more than one priest officiated at the offerings. Aaron led the ceremony, and his sons assisted him. The sons held the bowl to catch the blood and then brought it to Aaron. Then Aaron applied it to the altar. The same procedure was followed when they assisted Aaron in the rededication-offering for themselves (v. 12) and in the offerings of the people (v. 18). Aaron carried out the blood ceremony exactly as Jehovah had commanded it in Leviticus 4:6-7, though some of the details are omitted in this description of his carrying out of the instructions (see comments on those verses in MESSAGE 2 for a full description and for an interpretation of the meaning of the blood part of the ceremony). Bush - The sons of Aaron brought the blood unto him. Having caught the blood in basins, as it run from the victim when killed, they brought it to him as he stood waiting at the altar. The ceremonies that followed have been already described. Horns of the altar - Ex 29:12; Lev 4:7, 18, 25-note. Leviticus 9:10 The fat and the kidneys and the lobe of the liver of the sin offering, he then offered up in smoke on the altar just as the LORD had commanded Moses. Verse 10. And the fat and the kidneys and the attachment to the liver from the sin-offering, he roasted on the altar as Jehovah had commended Moses. fat: Lev 3:3-5,9-11 4:8-12,34,35 8:16,17 Ps 51:17 Pr 23:26 Isa 53:10 Isa 57:15 66:2 as the Lord: Lev 4:8 Leviticus 9 Resources - Multiple Sermons and Commentaries The fat and the kidneys - see Lev 4:9, Lev 3:3. The fat (cheleb) is not that intrinsic to pieces of meat, but fat covering the organs (padding, insulation, etc). The pagans also used this type of fat in food offerings. Hyatt - Moses carried out the fat ceremony exactly like Jehovah had commanded in Leviticus 4:8-10, though it is described in fewer words here. The roasting of the fat showed that the priests gave the best of themselves to God (see comments on those erse in MESSAGE 2 for a full description of how the fat was handled and for the interpretation of its meaning). Sin offering (02403)(chattat/chattath) is a main Hebrew word for sin but also is used as here for sin offering. (Lev 9:2, 3, 7, 8, 10, 15, 22) Offered up in smoke (06999)(qatar from qetoreth = smoke, odor of burning sacrifice, incense) means to produce smoke, to cause to rise up in smoke, smoke, turn into fragrance by fire (esp as act of worship), burn (incense, sacrifice) (upon), (altar for) incense, kindle, offer (incense, a sacrifice). Often smoke is made by burning incense, but every major offering may also be associated with this word (Ex. 30:7; Lev. 1:9; 2:2; 3:5; 4:10; 7:5). One unusual use of this term describes Solomon’s carriage as perfumed with myrrh and incense (Song 3:6). The first three uses in Ex 29 all refer to offer up in smoke on the altar (Ex 29:13, 18, 25). Qatar is often found in same sentence as priest, the one who offers the sacrifice up in smoke and not surprisingly is a KEY WORD in the book of Leviticus, especially the first 7 chapters which deal in great detail with the various prescribed offerings. While they were commanded to obey the carrying out of these offerings without any deviation, in truth, the offerings were but a picture of the heart of the one who offered the sacrifices. And so we read… Ps 51:17 The sacrifices of God are a broken spirit; a broken and a contrite heart, O God, Thou wilt not despise. Pr 23:26 Give me your heart, my son, and let your eyes delight in my ways. Bush - He burnt upon the altar. He laid them in order upon the altar, that they might be consumed, not with ordinary fire, but with that which was ere long to come forth from before the Lord; for common fire, it would seem, was no longer to be used when Aaron’s sacrifice began, as it had been all along before. Still it is possible that the miraculous fire did not issue forth till the holocaust of the people came to be offered, v. 24. Leviticus 9:11 The flesh and the skin, however, he burned with fire outside the camp. Verse 11. And the meat and the hide he incinerated outside the camp. Lev 4:11,12,21 Lev 8:17 Lev 16:27,28 Heb 13:11,12 Leviticus 9 Resources - Multiple Sermons and Commentaries Burned with fire - The idea is to burned up entirely. Outside the camp (this exact phrase 28x in 27v in NAS) - Ex 29:14; 33:7; Lev 4:12, 21-note; Lev 6:11-note.; Lev 8:17-note.; Lev 9:11; Lev 13:46-note.; Lev 16:27-note (good note by Richard Phillips).; Lev 17:3-note.; Lev 24:14, 23-note.; Nu 5:3-4; 12:14-15; 15:35-36; 19:3, 9; 31:13, 19; Dt 23:10, 12; Josh 6:23; Heb 13:11-note Heb 13:13-note. and "outside the gate" in Heb 13:12-note. Hyatt - Aaron carried out this part of the ceremony as Jehovah had commanded in Lev. 4:11-12. A priest’s sin-offering was roasted in a clean place outside the camp so the priest would not benefit from his own offering. It symbolized that he was received back completely into God’s service after his forgiveness (see comments on those verses in MESSAGE 2 for a full description of these actions and for the interpretation of their meaning.). HCSB Study Note - When Aaron went outside the camp, this was the first time he had left the sanctuary since his seven-day ordination. The incineration of the sacrificial animal demonstrated that the officiating priest could not benefit from the offering made for his own sins (Lev 8:17). Another variation from the regular sin offering was that the blood was not taken inside the tent. (Holman Christian Standard Bible Study Bible) Butler comments on Lev 9:8-11 - Four actions by the priest are done here in this offering. First, the butchering. “Slew the calf” and then divided it up to get the fat for the sacrifice. Second, the blood. “Blood … upon the horns … poured out … the bottom of the altar.” Blood of the sacrifice was given special attention. Third, the burning. Aaron “burnt” the fat upon the altar. Fourth, the banishing. The waste and left overs were banished to burning outside the camp. (Ibid) We see this same phrase in the NT "Heb 13:12 Therefore Jesus also, that He might sanctify the people through His own blood, suffered outside the gate. 13 Hence, let us go out to Him outside the camp, bearing His reproach." Leon
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Wiersbe - When Aaron had completed all these sacrifices, he and his sons and the people of Israel were forgiven, dedicated wholly to the Lord and in fellowship with Him. The order of the sacrifices is significant: We must first deal with our sins before we can dedicate ourselves totally to the Lord; then we can enjoy fellowship with Him. (Ibid) (Bolding and color added) Leviticus 9:22 Then Aaron lifted up his hands toward the people and blessed them, and he stepped down after making the sin offering and the burnt offering and the peace offerings. Verse 22. Then Aaron lifted up his hands toward the people and blessed them. Then he came down from doing the sin-offering and the rededication-offering, and the peace-offerings. Leviticus 9 Resources - Multiple Sermons and Commentaries AARONIC BENEDICTION ON THE PEOPLE Then - After the sacrifices had been offered. Lifted up his hands… blessed - This reminds us of the action of Jesus when He departed the disciples "And He led them out as far as Bethany, and He lifted up His hands and blessed them." (Lk 24:50) See other blessings upon the nation as a whole - 2Sa 6:17-19; 1Ki 8:55-61; 2Chr 30:27. Hyatt - Then Aaron lifted up his hands toward the people and blessed them. At the completion of the offerings, Aaron turned toward the people, lifted up his hands, and blessed them. The beautiful benediction of the priests recorded in Numbers 6:22-26 had not yet been given, but this blessing must have been similar to it at least in type. His blessing must have expressed a desire that Jehovah would be with them, protect them, teach them, and meet their needs. Baker on lifted up his hands - This is an action done in prayer (Ps 28:2; 134:2; Hab 3:10) or blessing (here and Luke 24:50), which must be differentiated from raising one hand. The latter could indicate a threat (2Sa 18:28; 20:21; cf. Ps 10:12), or an oath (Ex 6:8), showing the importance of both context and parallel forms in order to determine meaning, which must be determined not only for words but also for actions. (Cornerstone Commentary) Richard Hawker - Who can overlook the LORD JESUS here, or want to be put in mind of the Redeemer's benediction on the mount (Mount of Olives - Acts 1:12), when He had finished redemption work on earth? And He led them out as far as Bethany, and He lifted up His hands and blessed them. And it came about that while He was blessing them, He parted from them. (Luke 24:50-51) HCSB Study Bible - When Aaron lifted up his hands, it showed that he invoked the Lord (1Ki 8:22 = "Then Solomon stood before the altar of the LORD in the presence of all the assembly of Israel and spread out his hands toward heaven."; Ps 28:2 = "Hear the voice of my supplications when I cry to Thee for help, when I lift up my hands toward Thy holy sanctuary."). Prayer for blessing was the duty of the priestly order (Dt 10:8 = "to bless in His name"; Dt 21:5 = "Then the priests, the sons of Levi, shall come near, for the LORD your God has chosen them to serve Him and to bless in the name of the LORD… "). On the traditional priestly blessing, see Nu 6:24-26. (Holman Christian Standard Bible Study Bible) Blessed (01288)(barak) is a verb which literally can mean to kneel (to go to one's knees - Camel in Ge 24:11, Solomon in 2Chr 6:13) as contrasted with standing position or even a bowing at the waist). And so barak can refer to an act of adoration sometimes on bended knee. To give divine blessings (Ge 1:22, 9:1-7) To esteem greatly or adore God for His blessings (Ge 24:48, Ps 103:1) To invoke blessings upon another (Ge 24:60, 27:4, 27). Bush - Aaron lifted up his hand toward the people, and blessed them. By imploring, and then pronouncing the divine blessing upon them. The solemnity of blessing the people in the name of the Lord appertained especially to the priestly office; Deut. 10:8, ‘The Lard separated the tribe of Levi to bear the ark of the covenant of the Lord, to stand before the Lord to minister unto him, and to bless in his name unto this day.’ The form of the benediction is given Num. 6:23, 27. Considered as a type, this was accomplished by our great high-priest, Christ Jesus, when, having finished his ministry on earth, ‘he lifted up his hands and blessed’ hit disciples, at his ascension into heaven, Luke 24:50. And came down. That is, from the bank or elevation which formed the ascent to the altar, as steps were forbidden. Rooker - The verb brk (barak), “to bless,” is used most frequently in the Old Testament to refer to the addition of descendants or to fertility when God is the subject of the verbal action. God blesses by intensifying the natural processes, making them more productive than they normally would be. When a human, in this case a priest, pronounces a blessing, the effectiveness of the blessing is not dependent upon the authority or power of the one who pronounces the blessing, nor upon the inherent power of the spoken word. This fact is apparent in contexts that pronounce a blessing formula (with the root brk) where God is expressly accredited as the sender of the blessing. For example, in the Aaronide blessing formula of Num 6:24–27, after the blessing is cited by the priest the text explicitly states that it is the Lord who blesses the people (Num 6:27). (Leviticus- An Exegetical and Theological Exposition of Holy Scripture) Allen Ross - The verb bārak (“to bless”) is one of those terms that the church uses regularly but does not always explain very well. The word blessing carries the basic idea of “enrichment, endowment, gift.” It refers to any enrichment that one gives another, any kind of gift. When the word is used for God’s blessing people, it signifies that he enriches them, physically, materially, emotionally, and of course spiritually. And that blessing, that endowment, often includes the ability to do what God has instructed or promised. The full blessing of God may not always be realized at once, perhaps not even in this life; sometimes the answers to prayers and the rewards of spiritual investments are delayed. The immediate enrichment we enjoy is the satisfaction of serving, whereas the bounty from God might be fully realized only in the life to come. (Holiness to the Lord- A Guide to the Exposition of the Book of Leviticus) It is interesting to note that Lev 9:22-23 are the only 2 uses of barak in the book of Leviticus. Here God's response to the prayer (blessing) offered by Aaron would be to cause his glory to appear (Lev. 9:23). The classic Aaronic blessing is found in Nu 6:24-26 - The LORD bless you, and keep you; The LORD make His face shine on you, And be gracious to you; The LORD lift up His countenance on you, And give you peace.’ A DOUBLE BLESSING F B
Levítico 9
Wiersbe applies these two blessings to Christians today - The first blessing was probably the high priestly blessing recorded in Numbers 6:23–26. It followed the sacrifices. This reminds us that every blessing that we have comes because of the finished work of Jesus Christ on the cross (Eph. 1:3–7). Unless we know Jesus Christ as our own Savior and Lord, we don’t have any spiritual blessings of our own, and we can’t ask God to bless others through us. The second blessing followed the time Moses and Aaron had in the tabernacle, and this reminds us that we must be in fellowship with God and one another if we’re to be a blessing to others. (Be Holy: Leviticus- Becoming -Set Apart- for God) Blessed (plural in Hebrew = both Aaron and Moses conferred the blessing) (01288)(barak) is a verb which literally can mean to kneel (to go to one's knees - Camel in Ge 24:11, Solomon in 2Chr 6:13) as contrasted with standing position or even a bowing at the waist). And so barak can refer to an act of adoration sometimes on bended knee. To give divine blessings (Ge 1:22, 9:1-7) To esteem greatly or adore God for His blessings (Ge 24:48, Ps 103:1) To invoke blessings upon another (Ge 24:60, 27:4, 27) Barnes on they… blessed the people - This joint blessing of the mediator of the Law and the high priest was the solemn conclusion of the consecration and Inauguration. (Compare 2Chronicles 6:3-11.) John
Levítico 9
Wiersbe writes that "The fire of God consumed the burnt offering (see 2Chr 7:1–3) and gave the people the assurance that Jehovah God was among them and with them. “Our God is a consuming fire” (Heb. 12:29-note), and that fire could have consumed the people! This reminds us that the wrath of God fell on His Son rather than on sinners who deserved to be judged (2Cor 5:21-note; 1Peter 2:24-note). The paradoxical response of the people helps us better understand the experience of worship, for they were both joyful and overwhelmed. There was joy in their hearts that the true and living God had deigned to dwell among them and receive their worship, but there was also fear as the people fell on their faces in awe. The two attitudes balance each other. “Serve the Lord with fear, and rejoice with trembling” (Ps. 2:11). Paul saw this as a desirable and normal experience in the local assembly (1 Cor. 14:23–25). If our ministry doesn’t glorify God, then God can’t bless it and use it to help others and win the lost. (Ibid) “Fell facedown” (NIV) is literally “fell on their faces.” This gesture indicates profound respect and often occurs as a response to a manifestation of God (Ezek 1:28; 3:23; 11:13; 43:2–3; 44:4; Dan 8:17). Fell on their faces - Their response signifies a mixture of reverential awe (holy fear), respect, and honor. We see a similar description of the reaction of others who witnessed a fiery demonstration of Jehovah (Jdg 13:20,22; 2Ch 7:3; cp similar prostrate positions prompted by the Presence of Jehovah! = Ge 17:3, Nu 16:22; 20:6; 2Chr 21:16, Ezek 1:28-note, Ezek 3:23-note, Ezek 43:3 [Ezekiel was never bored by God's glory! Ever wonder what we might do when we first see Jesus in all His splendor? I Can Only Imagine] Isa 6:5-note, Acts 9:4, 22:7, 26:14, Mt 17:6, Rev 1:17). Wenham rightly remarks “God’s greatness and holiness cannot be ignored; he must be acknowledged by our whole being. Nothing less is adequate.” (The Book of Leviticus (The New International Commentary on the Old Testament) THOUGHT - Beloved, Wenham's comments beg the question - "Does this wholeheartedly approach describe my attitude in worship on Sunday morning? Or am I just going through the motions and experiencing an emotional response to the beat of the music? Do I truly sense the pleasure and presence of the Lord? I fear that too often I do not, for I find myself distracted by people walking in late, by the failure to play my favorite song, by the worship leader's mannerisms, etc, etc. From these distractions deliver me O Lord that I may see Jesus with the eyes of my heart. Amen"