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英文原文
Aaron and his sons, having been solemnly consecrated to the priesthood, are in this chapter entering upon the execution of their office, the very next day after their consecration was completed. I. Moses (no doubt by direction from God) appoints a meeting between God and his priests, as the representatives of his people, ordering them to attend him, and assuring them that he would appear to them, Le 9:1-7. II. The meeting is held according to the appointment. 1. Aaron attends on God by sacrifice, offering a sin-offering and burnt-offering for himself (Le 9:8-14), and then the offerings for the people, whom he blessed in the name of the Lord, Le 9:15-22. 2. God signifies his acceptance, (1.) Of their persons, by showing them his glory, Le 9:23. (2.) Of their sacrifices, by consuming them with fire from heaven, Le 9:24.
1-24
Aaron and His Sons Enter on Their Office (1490 BC)
亚伦及其众子就任圣职（主前 1490 年）
¹ 到了第八日，摩西召了亚伦和他的众子，并以色列的众长老来；
² 对亚伦说："你当为自己取一只公牛犊作赎罪祭，一只公绵羊作燔祭，都要没有残疾的，在耶和华面前献上。"
³ "你又要吩咐以色列人说：'你们当取一只公山羊作赎罪祭，又取一只牛犊和一只绵羊羔，都是一岁的、没有残疾的，作燔祭；
⁴ 又取一只公牛和一只公绵羊作平安祭，在耶和华面前献上；又取调油的素祭献上；因为今天耶和华要向你们显现。'"
⁵ 于是他们把摩西所吩咐的，带到会幕前；全会众都近前来，站在耶和华面前。
⁶ 摩西说："这就是耶和华所吩咐你们当行的；耶和华的荣耀要向你们显现。"
⁷ 摩西对亚伦说："你就近坛前，献你的赎罪祭和燔祭，为你自己和百姓赎罪；又献百姓的供物，为他们赎罪；都是照耶和华所吩咐的。" \
此处颁布了关于第八日另一场典礼的命令；因为新受膏的祭司在受膏之日一过，便立即被派去作工，好叫他们知道自己受膏不是为闲懒：人若想要得监督的职分，就是羡慕善工，这工当比其中的尊荣和利益更被人所羡慕。祭司甚至没有得到一天的休假去消遣，或接受亲友对他们高升的祝贺，而是次日便忙于事奉；因为他们的成圣就是使他们手中有物可为。神属灵的祭司有不断的工可作，是每日的本分所要求的；那要存着喜乐交账的人必须赎回光阴；参见结 43:26、27。如今，1. 摩西激发他们对今日神荣耀向他们显现的盼望（利 9:4）："今天耶和华要向你们这作祭司的显现。" 当全会众聚集、站在耶和华面前时，他告诉他们（利 9:6）：耶和华的荣耀要向你们显现。 虽然他们有充足的理由相信神悦纳他们照他吩咐所行的一切——基于我们所得的一般应许，即他是*"殷勤寻求他之人的赏赐者"（即使他没有给他们任何可见的凭据）——但为要使他们和他们的子孙能有效地被束缚于事奉和敬拜神，永不偏离去拜偶像，神的荣耀便向他们显现，明明显出悦纳他们所行的事。我们如今不应指望这样的显现；我们基督徒比他们更是凭信心而行，不凭眼见。但我们可以确信，神亲近那亲近他的人，信心的供物实在是蒙他悦纳的；不过，因为祭物是属灵的，其蒙悦纳的凭据也照理是属灵的。对于那诚心成圣归神的人，神必向他显现。2. 他叫祭司和百姓都预备好，来领受神所要赐给他们的这恩惠。亚伦和他的众子，并以色列的众长老*，都被召来出席（利 9:1）。注意，神要在他的百姓和仆人的庄严聚会中显现；那要得着神显现之益处和安慰的人，必须在这些聚会中出席。(1.) 亚伦被吩咐预备他的供物：一只公牛犊作赎罪祭（利 9:2）。犹太作者的见解以为，指定用牛犊作赎罪祭，是要提醒他在造金牛犊一事上所犯的罪，那罪使他永远不配得祭司的尊荣，他在所行的一切赎罪之礼中都当以忧伤羞愧之心追念此事。(2.) 亚伦当指引百姓预备他们的供物。此前一直是摩西告诉百姓当行的；如今亚伦作为神家的大祭司，当作他们的师傅，在属神的事上教训他们："你要对以色列人这样说"（利 9:3）。既然他要在祭物中从他们向神说话（设立这些祭物的神十分明白这祭物的言语），他就要在关于祭物的律例中从神向他们说话。这样摩西便能使百姓敬重和顺服他，视他为在主里治理他们、劝戒他们的人。(3.) 亚伦当先献自己的，再献百姓的（利 9:7）。亚伦如今当就近坛前，摩西已指明了他去坛前的路；在那里，[1.] 他当为自己赎罪；因为大祭司既被软弱所困，就当为百姓献祭，也一样要为自己献祭（来 5:2、3），并且要先为自己献；因为我们若自己尚未与神和好，怎能指望我们为别人所献的祷告蒙悦纳呢？在我们靠着那位伟大的挽回祭除去罪咎之前，也没有什么事奉能讨神喜悦。那看顾别人灵魂的人，也当因此受教，先顾念自己的灵魂；这爱心当从自己开始，却不可止于自己。提摩太所受的吩咐也是如此，要先留意救自己，然后才是那听他的人（提前 4:16）。大祭司为自己赎罪，是作为与罪人联合的人而行的；但我们有一位大祭司，他是与罪人分别出来的，并不需要赎罪。当受膏君被剪除作为祭物时，不是为他自己；因为他无罪。 [2.] 他当为百姓赎罪，献上他们的祭物。如今他既作了大祭司，就当把百姓的事放在心上，而这正是他们最大的事——他们与神和好，并除去那使他们与神隔绝的罪。他当照耶和华所吩咐的赎罪。 在此请看神奇妙的恩慈降卑：他不仅允许人为他赎罪，更是吩咐如此行；不仅接纳，更是要求我们与他的和好。因此，我们毫无疑问，那被吩咐献上的赎罪祭必蒙悦纳。
⁸ 于是亚伦就近坛前，宰了那为自己作赎罪祭的牛犊。
⁹ 亚伦的儿子把血奉给他；他就把指头蘸在血中，抹在坛的四角上，又把血倒在坛脚那里；
¹⁰ 惟有赎罪祭的脂油、腰子和肝上的网子，都烧在坛上；都是照耶和华所吩咐摩西的。
¹¹ 至于那肉和皮，他都在营外用火焚烧。
¹² 他又宰了燔祭牲；亚伦的儿子把血递给他，他就洒在坛的四围。
¹³ 他们把燔祭牲连肉块和头递给他；他就烧在坛上。
¹⁴ 他又洗了内脏和腿，烧在坛上的燔祭上。
¹⁵ 他奉上百姓的供物，取了那为百姓作赎罪祭的公山羊来，宰了，献为赎罪祭，和先前的一样。
¹⁶ 他又奉上燔祭，照例献上。
¹⁷ 他又奉上素祭，从其中取了一满把，烧在坛上，这是在早晨燔祭以外。
¹⁸ 他又宰了那为百姓作平安祭的公牛和公绵羊；亚伦的儿子把血递给他，他就洒在坛的四围；
¹⁹ 至于那公牛和公绵羊的脂油、肥尾巴、盖内脏的脂油、腰子、和肝上的网子——
²⁰ 他们把脂油放在胸上，他就把脂油烧在坛上；
²¹ 亚伦把胸和右腿当作摇祭，在耶和华面前摇一摇；都是照摩西所吩咐的。
²² 亚伦向百姓举手，为他们祝福，就从献赎罪祭、燔祭和平安祭下来。 \
这些既是利未祭司按新设的献祭之律所献的第一批祭，故其献祭之方式便被详细记述，以表明它们与条例何等完全吻合。1. 亚伦亲手宰了祭牲（利 9:8），作了属下祭司所作的工；因为无论他多么尊大，凡他能作为荣耀神而作的，他都不当以为有失身分；正如摩西先前指教他如何端庄熟练地行这工，如今他也照样指教他的众子，使他们也能照样而行；因为这是最好的教导方式，作父母的也当这样以身作则教导儿女。因此，正如摩西先前一样，亚伦如今也从所设立、礼仪各有不同的几样祭中每样都献了一些，好使他们得以完全，行各样的善事。 2. 他献这些祭，是在早晨的燔祭以外，这燔祭是每日头一件所献的（利 9:17）。注意，我们早晚惯常的灵修，无论是独处或在家庭中，都不可因任何缘故而省略；即使当有非常的本分要履行时，也不可省略；所增加的不可减少这些本分。3. 当经上说他在坛上焚烧了祭物的某些部分时（利 9:10-20），其意义是指他像先前一样用普通的火直接焚烧它们，还是他把它们放在坛上，等着他们所期盼的天火来焚烧（利 9:24），或是如帕特里克主教所想，他用自己的祭物用普通火焚烧，烧尽之后再把百姓的祭物放在坛上，由耶和华的火点燃而烧尽——这一点并不清楚。我倒以为，因为论到这一切祭物都说他把它们烧了（惟独为百姓所献的燔祭说他照例献上，利 9:16，这似乎是同义），他并没有点火焚烧它们，而是那时从耶和华来的火附着其上，扑灭了他所点的火（正如我们知道较大的火能扑灭较小的），并突然烧尽了剩下的部分，而他所点的火本会慢慢地烧尽它们。4. 当亚伦行了关于祭物他当行的一切之后，他便向百姓举手，为他们祝福（利 9:22）。这是祭司职分之一，在其中他是基督的预表——基督来到世间为要赐福给我们，当他升天离别门徒时，便举手给他们祝福，并藉着他们——他们作为他全教会的长老和代表——祝福了全教会，因他是我们信仰的大祭司。亚伦举手为他们祝福，是要表明他所愿望和期待祝福从何处而来，就是从天而来——天是神的宝座。亚伦只能求福，赐福是神的特权。亚伦祝福之后便下来；基督祝福之后却升上去。
²³ 摩西和亚伦进入会幕，又出来为百姓祝福；耶和华的荣耀就向众民显现。
²⁴ 有火从耶和华面前出来，在坛上焚烧了燔祭和脂油；众民一见，就欢呼，俯伏在地。 \
我们并未被告知摩西和亚伦进入会幕要作什么（利 9:23）。一些犹太作者说："他们进去是为祷告求神荣耀显现。" 最可能的是他们进去，为要摩西指教亚伦当在那里如何事奉——烧香、点灯、摆设陈设饼等——好叫他能指教他的众子。但当他们出来时，他们一同为百姓祝福；百姓正站着期待所应许的神荣耀的显现；正是在此时（当摩西和亚伦同心祷告时），他们得了所等候的。注意，神对自己、对自己的荣耀和恩典的显现，通常都是在回应祷告时赐下的。当基督祷告时，天就开了（路 3:21）。神的荣耀显现，不是在献祭之时，而是在祭司祷告之时（如代下 5:13），在他们赞美神之时；这暗示神属灵祭司的祷告和赞美，比一切燔祭和祭物更蒙神悦纳。
当典礼完毕、祝福宣告完毕、会众将要散去之时，在日暮之际，神便印证了他的悦纳，这使他们所得的满足，是值得他们等候的。
I. 耶和华的荣耀向众民显现（利 9:23）。这显现是何形状，我们并未被告知；无疑它是带着本身的证据而来的。那充满帐幕的荣耀（出 40:34），如今在帐幕门口向在那里伺候的人显出自己，如同君王向等候的群众显出自己，以满足他们。神藉此为他们的供物作见证，并向他们显明，他们如此事奉的那一位是配得的。注意，那照神所设立的方式殷勤事奉神的人，必得看见他的荣耀，使他们心得大满足。那以信心之眼住在神家中的人，可以瞻仰耶和华的美善。
II. 有火从耶和华面前出来，烧尽了祭物（利 9:24）。博学的帕特里克主教在此有一个很可能的推测：摩西和亚伦留在帐幕中，直到献晚祭的时候；亚伦献了这祭，但未提及，因为这是循例而行的；而这晚祭正是从耶和华出来的火所烧尽的。 这火不论是从天而来，还是从至圣所而出，还是从众民所见的神荣耀的可见显现中而出，都是神悦纳他们事奉的明显凭据，正如后来所罗门献祭时（代下 7:1）和以利亚献祭时（王上 18:38）一样。
1. 这火烧尽（或如原文所言吃尽）了眼前的祭物。这事以两样方式表明悦纳：——(1.) 它表明神的怒气从他们身上转回。神的怒气是烧灭的火；这火本可以公义地附在百姓身上，因他们的罪而烧灭他们；但它附在祭物上，烧灭祭物，便表明神悦纳这祭作为罪人的赎罪祭。(2.) 它表明神与他们立约并相交：他们吃他们当吃的祭物的份，耶和华的火吃尽他当吃的份；这样他便（仿佛）与他们同坐席，他们也与他同坐席（启 3:20）。
2. 这火（仿佛）占领了祭坛。火就这样在神的殿中被点燃，要继续燃烧，直到殿存立之日，正如我们先前所读到的（利 6:13）。这也是将来美事的影儿。圣灵在火中降临在使徒身上（徒 2:3），正如这火印证了祭司的职任，照样也印证了使徒的使命。而这圣火降临我们灵魂中，点燃其中敬虔热诚的情怀，以及烧尽肉体和其中情欲的圣洁热心，便是神悦纳我们本身和作为的确据。那在我们心中出于他自己恩典之工的，便归荣耀给他。这样我们就知道我们住在神里面，神也住在我们里面，因为他已将他的圣灵赐给我们（约一 4:13）。从此以后，(1.) 他们一切祭物和香都必须用这火来献。注意，凡到神面前的，必须是从神而来的。我们必须从恩典之神那里得着恩典——那圣火——否则就不能以虔诚敬畏的心事奉他（来 12:28）。(2.) 祭司必须不断添加柴薪，使火燃烧不熄，而这柴薪必须是木柴——最洁净的燃料。这样，神已赐恩给他们的人，就当谨慎，不可熄灭圣灵。
III. 我们在此读到百姓对神荣耀和恩典这一发现有何反应；他们以两样方式领受，1. 以至高的喜乐：他们欢呼；这样他们激发自己和彼此，进入圣洁的得胜，因如今得了保证，知道神与他们相近——这是论到他们国家之尊荣的话（申 4:7）。2. 以至深的敬畏：他们俯伏在地，谦卑敬拜那肯如此向他们显现之神的威严。那将我们从神面前赶走的，是对神的恶惧；那使我们向他屈身的，是敬虔之惧。当下他们的心灵受了极好的感动，但这些感动很快便消逝，正如那些仅因可见之事所生的感动通常那样；而信心的影响却是持久的。
英文原文
Aaron and His Sons Enter on Their Office (1490 BC)
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 Eze 43:26,27. Now, 1. Moses raises their expectation of a glorious appearance of God to them this day (Le 9:4): "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 (Le 9:6), 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, Le 9:1. 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, Le 9:2. 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, Le 9:3. 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, Le 9:7. 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 5:2,3), 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, 1Ti 4:16. 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 (Le 9:8), 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, Le 9:17. 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 (Le 9:10-20), 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 (Le 9:24), 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, Le 9:16, 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, Le 9:22. 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, Le 9:23. 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, etc., 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, Lu 3:21. The glory of God appeared, not while the sacrifices were in offering, but when the priests prayed (as 2Ch 5:13), 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, Le 9:23. 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 (Ex 40:34) 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, Le 9:24. 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, 2Ch 7:1, and Elijah's, 1Ki 18:38.
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, Re 3:20.
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, Le 6:13. This also was a figure of good things to come. The Spirit descended upon the apostles in fire (Ac 2:3), 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, 1Jo 4:13. 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 12:28. (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, De 4:7. 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.
亚伦和他的儿子们既已受了严肃的圣职，便在受职礼完毕的次日，于本章开始执行祭司的职任。I. 摩西（无疑是奉神之命）安排了一次神与他众祭司之间的会晤——这些祭司乃是他百姓的代表；吩咐他们前来伺候他，并应许他们必向他显现，利9:1-7。II. 会晤照所定的时刻举行。1. 亚伦借献祭事奉神，先为自己献上赎罪祭和燔祭（利9:8-14），随后为百姓献上当献的祭，并奉耶和华的名为他们祝福，利9:15-22。2. 神表明他悦纳：（1）他们的本人——以向他们显现荣耀为记，利9:23。（2）他们的祭物——以从天上降火烧尽为记，利9:24。