Commentari biblici

IX.

(1) And it came to pass on the eighth day.—That is, the day following the seven days of consecration. (See Leviticus 8:33) According to ancient tradition this was the first of the month Nisan, or March.

Moses called Aaron and his sons, and the elders.—That is, the same elders, the representatives of the people, who were called to attest the imposing ceremony of consecration (see Leviticus 8:3), are now also summoned to witness how the newly-installed priests entered upon the active duties of their ministrations. Like newly-born children who remain seven days in a state of uncleanness and enter into the covenant privileges of the congregation on the eighth day (see Leviticus 12:2-3), so the newly-created priests after a purging of seven days commenced their sacred duties and partook of their privileges on this symbolical day.

(2) A young calf for a sin offering.—Literally, a calf, the son of a bull, which, according to the canonical law, was a calf of the second year, whilst a steer, the son of a bull, rendered in the Authorised Version by “young bullock,” was defined to be three years old, or in its third year. (See Leviticus 4:3.) Before they could mediate for the forgiveness of the people, Aaron and his sons had first to bring a sin offering for themselves, in expiation probably for the feeling of pride which they might have fostered at having been so highly distinguished and chosen to be the mediators of the people. This sin offering, however, showed him that, though a high priest, he was beset with the same infirmities, and stood in need of the same atonement, as the people whom he represented. As this is the only instance in which a calf is appointed for a sin offering, and as the offerer who is ordered to bring this exceptional sacrifice is Aaron, Jewish tradition will have it that it was designed to refer to the sin of the golden calf which he made for the people. (Exodus 32:4-6.) So old and universal is this interpretation, that it is expressed in the ancient Chaldee Version of the Pentateuch. This sense seems to derive support from Leviticus 9:7.

Before the Lord.—That is, before the door of the tent of meeting (see Leviticus 1:5; Leviticus 1:11), on the altar of burnt offering.

(3) And unto the children of Israel thou shalt speak.—That is, Aaron, who was now constituted high priest, was to give the orders about the sacrifices It will be seen that the elders of the people whom Moses summoned in Leviticus 9:1 to witness in behalf of the people the first ministrations of the priests, are here called “the children of Israel,” thus showing that the representatives acted for the people. Hence the two terms are interchanged (see Leviticus 8:2), which accounts for the fact that the Greek Version (LXX.) renders it here by “elders.”

A kid of the goats . . . and a calf.—Better, a shaggy-haired he-goat. (See Leviticus 4:23, &c.)

(4) Also a bullock and a ram.—The elders were thus to bring on behalf of the people, (1) a he-goat for a sin offering; (2) a yearling calf and a yearling sheep for a burnt offering; and (3) an ox and a ram for a peace offering.

A meat offering mingled with oil.—The oil was to be added, as, with the exception of the small portion offered to the Lord, the meat offering was the perquisite of the officiating priests who partook of it, together with their share of the victims, and the cakes had to be made palatable for the sacerdotal repast. (See Leviticus 2:1.)

For to-day the Lord will appear unto you.—That is, prepare and sanctify yourselves with these sacrifices, for the Lord is to manifest himself in an especial manner to signify his approval of the inauguration of Aaron and his family to the priesthood.

(5) And they brought.—That is, Aaron and his sons, according to the command of Moses, and the elders on behalf of the people, and according to the order of Aaron, who was directed by Moses so to do, brought the aforenamed sacrifices.

And all the congregation . . . —That is, the elders who represented the people, whom Moses summoned (see Leviticus 9:1), and as many of the people as could find room assembled before the sanctuary in the court-yard to witness the newly-installed priests officiating for the first time.

(6) And Moses said.—As the people now stood assembled in the court and around it, Moses explained to them the import of the ritual which they were about to witness in the presence of the Lord.

(7) And Moses said unto Aaron.—Though he was now the duly-installed high priest, yet he did not approach the altar till he was solemnly called upon by Moses to do it, thereby showing the authorised representatives of the people that Aaron did not take this honour to himself, but that it was the call of God by Moses. Hence, the remark of the Apostle, “And no man taketh this honour unto himself, but he that is called of God, as was Aaron; so also Christ glorified not himself to be made an high priest, but he that said. unto him,” &c. (Hebrews 5:4-5.)

Make atonement for thyself and the people.—The fact that these sacrifices which the high priest is to bring are here described as designed to make atonement for himself and the people, goes far to confirm the ancient interpretation that reference is here made to the particular sin which Aaron and the people committed in common, and that it is the sin of the golden calf (see Leviticus 9:2), which is so emphatically described in the words “they made the calf which Aaron made” (Exodus 32:35). Hence, whilst their share of the sin is to be atoned by a special sacrifice (see Leviticus 9:15), they are yet to participate in the atoning virtue of Aaron’s sacrifice because they prevailed on him to make the calf (Exodus 32:1).

(8) And slew the calf.—As the sacrificer Aaron, like every ordinary offerer, slaughtered the victim himself (see Leviticus 1:5) on the north side of the altar. (See Leviticus 1:11.)