서론
無標題
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)
亞倫和他兒子們就職（主前1490年）
¹ 到了第八天，摩西召了亞倫和他兒子們，並以色列的眾長老來，
² 對亞倫說：「你當取牛群中的一隻公牛犢作贖罪祭，一隻公綿羊作燔祭，都要沒有殘疾的，獻在耶和華面前。
³ 你也要對以色列人說：『你們當取一隻公山羊作贖罪祭，又取一隻牛犢和一隻綿羊羔，都要一歲、沒有殘疾的，作燔祭；
⁴ 又取一隻公牛、一隻公綿羊作平安祭，獻在耶和華面前，並調油的素祭；因為今天耶和華要向你們顯現。』」
⁵ 於是他們把摩西所吩咐的，帶到會幕前；全會眾都近前來，站在耶和華面前。
⁶ 摩西說：「這是耶和華吩咐你們所當行的；耶和華的榮光必向你們顯現。」
⁷ 摩西對亞倫說：「你就近壇前，獻你的贖罪祭和燔祭，為自己與百姓贖罪；又獻上百姓的供物，為他們贖罪，都照耶和華所吩咐的。」
此處頒布了第八日另一場莊嚴典禮的命令；因為新近受按立的祭司在受膏的日子一滿就立即投入工作，為要讓他們知道：他們被設立不是為了閒懶——人若想要得監督的職分，就是羨慕善工，這善工當比尊榮和利益更令人渴慕。祭司甚至沒有被允許有一天的休整來輕鬆一下，或接受親友對他們升遷的祝賀，而是在第二天就忙碌投入；因為他們的受膏就是充滿他們的手。神屬靈的祭司有恆常的工作擺在面前，每天的職責都不可少；那些要歡喜交賬的人必須愛惜光陰；見Eze 43:26,27。如今：1. 摩西提高他們對今日神榮耀顯現的期望（Le 9:4）：今天耶和華要向你們（你們這些祭司）顯現。當全會眾聚集、站在耶和華面前時，他告訴他們（Le 9:6）：耶和華的榮光必向你們顯現。雖然他們有足夠的理由相信神悅納他們照祂所吩咐所行的一切——根據我們所得的一般性保證，祂賞賃那殷勤尋求祂的人（即使祂沒有給他們任何可感受的記號）——但為了盡可能使他們和他們的後代有效地歸於神的事奉和敬拜，使他們永不轉向偶像，神的榮耀向他們顯現，並明顯地悅納他們所行的事。我們如今不可指望這樣的顯現；我們基督徒比他們更多憑信心而行，更少憑眼見。但我們可以確信，神親近那些親近祂的人，信心的祭物確實蒙祂悅納——雖然祭物既是屬靈的，悅納的記號也理所當然是屬靈的。對於那些真正奉獻歸神的人，祂無疑會向他們彰顯自己。2. 他吩咐祭司和百姓都要預備領受神所要賜的這恩惠。亞倫和他兒子們，以及以色列的眾長老，都被召出席，Le 9:1。請注意，神要在祂百姓和傳道人的莊嚴聚會中彰顯自己；那些想要享受神顯現之益處和安慰的人，必須在這些聚會中出席。（1）亞倫受命預備他的供物：一隻牛犢作贖罪祭，Le 9:2。猶太學者暗示，指定一隻牛犢為贖罪祭，是為提醒他在造金牛犢一事上的罪——那罪使他永遠不配擔任祭司職分——他在一切贖罪之禮中都當存憂傷和羞愧的心反思此事。（2）亞倫必須指示百姓預備他們的供物。此前一直是摩西告訴百姓當做甚麼；但如今亞倫作為神家的大祭司，必須作他們的教師，在屬神的事上教導他們：你也要對以色列人說，Le 9:3。如今他既要藉獻祭為百姓向神說話（獻祭的言語，設立它的神十分明白），他就也要藉關乎祭物的律法從神向百姓說話。這樣摩西便促使百姓尊敬並順服亞倫，視他為在主裡治理他們、勸戒他們的人。（3）亞倫必須先獻自己的，再獻百姓的，Le 9:7。亞倫如今必須就近壇前——摩西已經向他示了路；在那裡：[1.] 他必須為自己贖罪；因為大祭司既然被軟弱所困，理當為百姓獻祭贖罪，也應為自己獻祭（Heb 5:2,3），而且要先為自己；因為我們自己若不與神和好，怎能指望為別人的代求蒙悅納呢？在罪咎藉著我們在那偉大的挽回祭中有分而被除去之前，沒有任何事奉能討神喜悅。那些照管別人靈魂的人，由此也受教導要先看顧自己的靈魂；這愛心當從自己開始，卻不可止於自己。給提摩太的吩咐也是如此——要先謹慎自己，然後才是聽道的人，1Ti 4:16。大祭司為自己贖罪，如同與罪人聯合的人；但我們有一位大祭司，祂是與罪人分開的，無需贖罪。當彌賽亞君王被剪除作為祭物時，不是為祂自己；因為祂無罪。[2.] 他必須為百姓贖罪，獻上他們的祭物。如今他既作了大祭司，就當將百姓的事放在心上——而他們最大的事，就是與神和好，並除去那使百姓與神隔絕的罪。他必須照耶和華所吩咐的贖罪。請看神憐憫的奇妙降卑：祂不但允許人贖罪，更是吩咐人贖罪；不但接納，更是要求我們與祂和好。因此毫無疑問，那被命令的贖罪必蒙悅納。
⁸ 於是亞倫就近壇前，宰了為自己作贖罪祭的牛犢。
⁹ 亞倫的兒子們把血奉給他，他就把指頭蘸在血中，抹在壇的四角上，又把血倒在壇的腳那裡。
*¹⁰ 惟有贖罪祭的脂油和腰子，並肝上的網子，都燒在壇上，是照耶和華所吩咐摩西的；
¹¹ 至於肉和皮，都用火燒在營外。
¹² 亞倫宰了燔祭牲，他兒子們把血遞給他，他就灑在壇的周圍；
¹³ 又把燔祭一塊一塊的，連頭遞給他，他都燒在壇上。
¹⁴ 又洗了內臟和腿，燒在壇上的燔祭上。
¹⁵ 他奉上百姓的供物，把那給百姓作贖罪祭的公山羊宰了，為罪獻上，和先前的獻法一樣。
¹⁶ 他也奉上燔祭，照例而獻。
¹⁷ 他又奉上素祭，從其中取一滿把，燒在壇上，這是在早晨的燔祭以外的。
¹⁸ 亞倫又宰了那給百姓作平安祭的公牛和公綿羊；他兒子們把血遞給他，他就灑在壇的周圍；
¹⁹ 至於公牛和公綿羊的脂油、肥尾巴、蓋臟的脂油、腰子和肝上的網子，
²⁰ 他們把脂油放在胸上，他就把脂油燒在壇上。
²¹ 亞倫把胸和右腿，當作搖祭在耶和華面前搖一搖，都是照摩西所吩咐的。
²² 亞倫向百姓舉手，為他們祝福。他獻了贖罪祭、燔祭、平安祭，就下來了。
這些既是利未祭司職分按照新頒布的獻祭律法所獻的頭一次祭，獻祭的方式便被詳細記述，好顯明他們與設立的條例完全一致。1. 亞倫親手宰了祭牲（Le 9:8），做了普通祭司的工；因為他雖然偉大，卻不可認為凡是為神榮耀而做的服事都是卑微的：正如摩西先前示範了如何莊重靈巧地做這工，如今亞倫也示範給他兒子們看，好叫他們照樣而行；因為這是最好的教法，父母也當如此以身教教導兒女。因此，正如摩西先前所做，亞倫如今也從各類所設立的祭中各獻一些——它們的條例各有不同——好使他們完全裝備好做各樣的善工。2. 他獻這些是在早晨的燔祭以外——那燔祭每天早晨最先獻上，Le 9:17。請注意，我們早晚習慣的靈修——無論是獨自的還是家庭中的——不可因任何藉口而省略，即使是在要執行特殊事奉的時候；無論加添甚麼，這些都不可減少。3. 當說他將祭物的某些部分燒在壇上時（Le 9:10-20），究竟是指他用普通的火如從前那樣直接燒了，還是他將祭物放在壇上預備好等他們所期盼的天火來燒（Le 9:24），或是如帕特里克主教所認為的，他用自己的火燒了自己的祭物，而當火燒盡之後，他將百姓的祭物放在壇上，由耶和華的火點燃燒盡——這一點不甚清楚。我寧可推測，因為關於這一切祭物都說他燒了（除了為百姓的燔祭說他照例而獻，Le 9:16，看來意思相同），他並沒有點火燒它們，而是那時從耶和華而來的火附著其上，撲滅了他所點的火（正如我們知道更大的火會撲滅較小的火），迅速燒盡了剩下的部分——而他所點的火本會慢慢地燒。4. 亞倫做完了他份內關於祭物的一切之後，便向百姓舉手，為他們祝福，Le 9:22。這是祭司職務的一部分，在其中他預表了基督——基督來到世上要賜福給我們，祂升天離開門徒時，舉手給他們祝福——並在其中祝福了祂的整個教會，因為門徒是教會的長老和代表——祂是我們所承認的大祭司。亞倫舉手祝福他們，表示他所願望和期望的福分從何而來——從天上，就是神的寶座。亞倫只能祈求福分，賜下福分是神的特權。亞倫祝福之後下來；基督祝福之後升上去。
²³ 摩西、亞倫進了會幕，又出來為百姓祝福，耶和華的榮光就向眾民顯現。
²⁴ 有火從耶和華面前出來，在壇上燒盡燔祭和脂油；眾民一見，就都歡呼，俯伏於地。
聖經沒有告訴我們摩西和亞倫進會幕做甚麼，Le 9:23。有些猶太學者說：「他們進去是為了祈求神榮耀的顯現」；最可能的是，他們進去為使摩西指教亞倫如何在裡面辦事——燒香、點燈、擺設陳設餅等——好使他日後可以教導他兒子們。但當他們出來時，二人一同為百姓祝福——百姓正站著等候所應許的神榮耀的顯現；而正是在此時（摩西和亞倾同心祈求時），他們得到了所等候的。請注意，神對自己——祂的榮耀和恩典——的彰顯，通常是在禱告中賜下的。基督禱告時天就開了，Lu 3:21。神的榮耀顯現，不是在獻祭的時候，而是在祭司禱告時（如2Ch 5:13），在他們稱頌神的時候——這暗示神屬靈祭司的禱告和讚美，比一切燔祭和祭物更蒙神喜悅。
典禮結束、祝福宣告完畢、會眾即將散去的時候，在一日將盡之際，神才見證祂的悅納——這給了他們如此滿足，確實值得他們等候。
一、耶和華的榮光向眾民顯現，Le 9:23。這榮光是甚麼樣的，聖經沒有說；無疑它本身就能證明自己。那曾充滿會幕的榮耀（Ex 40:34），如今在會幕門口向在那裡侍候的人彰顯自己——正如君王向等候的群眾現身，以滿足他們。神藉此為他們的禮物作見證，並向他們表明他們如此事奉的那位是配得的。請注意，那些照神所指定的方式殷勤事奉祂的人，必得見祂的榮耀——這足以使他們大得滿足。那些憑信心的眼睛住在神殿中的人，可以瞻仰耶和華的榮美。
二、有火從耶和華面前出來，燒盡了祭物，Le 9:24。博學的帕特里克主教在此有一個很有可能的推測：摩西和亞倫留在會幕中，直到獻晚祭的時候；亞倫獻了晚祭，只是沒有記載，因為那是例行的事；而從耶和華出來的火所燒盡的，正是這晚祭。無論這火來自天上，還是從至聖所而出，還是從眾民所見的神榮耀的可見顯現中而出，它都是神悅納他們事奉的明顯記號——正如後來所羅門的祭（2Ch 7:1）和以利亞的祭（1Ki 18:38）一樣。
-
這火燒盡了（原文是吃盡了）眼前的祭物。這在兩方面是悅納的見證：（1）它表示神的烈怒從他們身上轉移。神的烈怒是吞滅的火；這火本可公正地附著在百姓身上，因他們的罪將他們燒滅；但它附著在祭物上，將其燒盡，表示神悅納它作為罪人的贖罪。（2）它表示神與他們立約並相交：他們吃祭物中他們的一份，耶和華的火吃盡了祂的一份；這樣祂便彷彿與他們一同坐席，他們也與祂一同坐席，Re 3:20。
-
這火彷彿接管了祭壇。這樣，神的殿中點燃了火，這火要持續燃燒，如殿存立之久——正如我們先前讀到的，Le 6:13。這也是將來美事的預表。聖靈以火的形狀降在使徒身上（Ac 2:3），如此認可了他們的使命，正如此處的火認可了祭司的職任。而這聖火降入我們的靈魂，在其中點燃敬虔和熱切的情感，以及那燒盡肉體和肉體情慾的聖潔熱心，這是神悅納我們之人和事奉的確實記號。那歸榮耀與神的，是祂恩典在我們裡面的工作。從此我們知道我們住在神裡面，神也住在我們裡面，因為祂如此將祂的靈賜給我們，1Jo 4:13。從今以後：（1）他們一切祭物和香都必須用這火來獻。請注意，歸於神的，必須是從神而來的。我們必須從恩典的神那裡得著恩典——那聖火——否則就不能以虔誠敬畏的心事奉祂，Heb 12:28。（2）祭司必須不斷添柴，使火常燒，而柴必須是木頭——最潔淨的燃料。照樣，那些蒙神賜恩的人，必須謹慎不消滅聖靈的感動。
三、我們在此看到百姓對神榮耀和恩典之彰顯的反應；他們的反應是：1. 最高的喜樂：他們歡呼——如此激勵自己和彼此進入聖潔的誇勝，因為如今他們確知神與他們親近——這被稱為他們國家的偉大之處，De 4:7。2. 最深的敬畏：他們俯伏於地——謙卑地敬拜那如此恩待他們、向他們彰顯自己的神之威嚴。那使我們遠離神的對神的敬畏是罪的恐懼；恩典的敬畏使我們在祂面前屈身。當時他們心中留下了極好的印象，但很快就消退了——正如單憑可見之事所留下的印象通常那樣；而信心的影響卻是持久的。
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.
亞倫和他兒子們既已莊嚴地承接了祭司聖職，就在本章——即在受膏之禮完成的次日——開始履行他們的職任。一、摩西（無疑是奉神的指示）安排了神與祂的祭司之間的會面，祭司作為百姓的代表，被吩咐來到神面前，並得著保證說神必向他們顯現，Le 9:1-7。二、會面照著所定的日期舉行。1. 亞倫以獻祭來事奉神，先為自己獻上贖罪祭和燔祭（Le 9:8-14），然後為百姓獻上供物，並奉耶和華的名為百姓祝福，Le 9:15-22。2. 神表明祂的悅納：（1）對他們這些人，以向他們顯現榮光為記，Le 9:23。（2）對他們所獻的祭，以從天降火將祭物完全燒盡為記，Le 9:24。