Levítico 9
David Guzik · Citado em PreceptAustin
Levítico 9
Guzik - The call to the priesthood came on the eighth day, the day of new beginnings. After seven days of patient fellowship with the LORD in His tabernacle, God was ready to do a new work in and through the priests. Baker on the eighth day - This numbered day became an important part of other aspects of Israelite ritual, including the dedication of the firstborn to God (Ex 22:29–30), circumcision (Lev 12:3), purification of one suffering from a skin disease (Lev 14:10) or from a bodily discharge (Lev 15:14, 29), the age of sacrificial animals (Lev 22:27), the conclusion of the Feast of Shelters (Lev 23:36, 39), and purification of a defiled Nazirite (Nu 6:10; 29:35). (Cornerstone Commentary) Eugene Merrill - The eighth day in Scripture has connotations both literal (i.e., this is the day after the seven days of ordination; see Lev. 8:33) and symbolic. The eighth day was the day of circumcision (Gen. 17:12; Lev. 12:3), which bound the generations of Israelites to the Abrahamic Covenant. It was on the eighth day that the Abrahamic Covenant took effect for the child and now it was the eighth day that the priests were confirmed in their dedicated role of serving before the LORD on behalf of the nation. It was another unique day since on this day the LORD appeared to them (Lev. 9:4, 23). (The Bible Knowledge Key Word Study) Bush - And the elders of Israel. Gr. την γερουσιαν Ισραηλ, the eldership or senate of Israel. These, together with a large body of the people, were assembled in the court, v. 23, 24, where it was the duty of the elders to impose their hands upon the sin-offering of the congregation. The elders of Israel - Lxx = gerousia - in NT this describes the council of elders, especially the Sanhedrin (Acts 5:21). It is interesting that it is used in Lev 9:3 to translate "to the sons of Israel" which in the Septuagint is "the elders of Israel." Matthew
Levítico 9
Guzik observes that "As part of the consecration ceremony, Aaron and his sons lived for an entire week at the tabernacle of meeting. Yet they still had sin to atone for during that week (Ex. 29:35–37). The consecration ceremony did not make Aaron and his sons perfect. During the seven days of just sitting in the tabernacle he added more sin to his account that had to be cleared. Through the repetition of sacrifice, God also wanted to show that as useful as the animal sacrifices were, they were not complete and could not make and end of sins. Only the perfect sacrifice of the Messiah could do that." Lindsey - Aaron immediately began his priestly duties by offering the first of the sacrifices of the tribal leaders on 12 consecutive days (Nu 7:10–88; cf. Bernard J. Bamberger, “Leviticus,” in The Torah: A Modern Commentary, 3:65–6). (Ibid) Bush - Take thee a young calf for a sin-offering. Heb. בן בקר ben bâkâr, son of the herd. This offering is supposed by the Jewish writers to have been appointed for Aaron in person, in reference to his sin in the matter of the golden calf. But it may be sufficient to hold that this offering respected merely the general frailties and imperfections of Aaron, as one of a fallen race, who, though an high-priest by office, yet stood in as much need of an atonement as any of the people whom he represented. A calf, a bull - A male calf, an valuable possession in this agrarian economy. While it might be coincidence, one wonders if this live calf was not also a reminder of Aaron's sin with the inanimate "molten (golden) calf" (Ex 32:1-5)? Hyatt on and a ram - Moses instructed Aaron concerning the animals he was to offer in behalf of himself and his sons. The animal for their sin-offering was to be a calf, in agreement with instructions concerning a priest’s sin-offering that are given in Leviticus 4:3 (see comments on that verse in MESSAGE 2 under the heading a pristine bull). Though a priest’s sin offering had to be a bull, it could be a bull of any age. Jehovah specified a calf but clarified that it had to be a male calf by using the term “a son of the herd” (see comments on the term “son of the herd” in Lev. 4:14 in MESSAGE 2 under the heading then the congregation shall offer a bull . . .).” Probably a young animal was specified so that the offerings would be sufficient to express the genuineness of their repentance and yet not so expensive as to be a burden, especially in view of the need to conserve their animals in the wilderness. The animal the priests were to bring for a rededication-offering was a “ram.” The animals God had commanded to be offered as rededication offerings did not differ according to whether the person was a priest, a ruler, or an ordinary citizen, but any one of them could offer a variety of animals for a rededication-offering. They could offer an animal from the herd (see comments on Lev. 1:3 in MESSAGE 1 under the heading of the herd), an animal from the flock (see comments on Lev. 1:10- 13 in MESSAGE 1 under the heading And if his offering is of the flock, [that is] of sheep or of goats), or of birds (see comments on Lev. 1:14 in MESSAGE 1). The animal to be used on this occasion was a male sheep, probably again to be sufficient to express genuine commitment to Jehovah but not so expensive as to be a burden. As noted below, all the offerings described in Leviticus 1-7 are offered in this section with the exception of the guilt or trespass offering (see chart above for overview) was a private offering of the individual and thus would be inappropriate on this public occasion to commence the cult (Milgrom). Sin offering (02403)(chattat/chattath) is a main Hebrew word for sin but also is used as here for sin offering. See What is a sin offering? GotQuestions.org Burnt offering (05930)('olah introduced in Leviticus 1) (Occurs 10x in Leviticus 9 - Lev 9:2, 3, 7, 12, 13, 14, 16, 17, 22, 24) See What is a burnt offering? | GotQuestions.org Sin offering for the priest is described in Lev 4:3ff-note when he commits an unintentional sin (see comments). The sin offering was also a component of their ordination ritual (Lev. 8:14–29). In the New Testament in explaining the Better Priesthood of Christ to his Jewish readers, the writer reminded them that "every high priest taken from among men is appointed on behalf of men in things pertaining to God, in order to offer both gifts and sacrifices for sins; he can deal gently with the ignorant and misguided, since he himself also is beset with weakness; and because of it he is obligated to offer [sacrifices] for sins (so in context "weakness" is not physical but moral weakness), as for the people, so also for himself." (Heb 5:1-3-note) He goes on to introduce Christ, the better High Priest, noting that "it was fitting that we should have such a high priest, holy, innocent, undefiled, separated from sinners and exalted above the heavens; Who does not need daily, like those high priests, to offer up sacrifices, first for His own sins, and then for the [sins] of the people, because this He did once for all when He offered up Himself." (Heb 7:26-27-note) The burnt offering ('olah = wholly burned. Derived from 'alah = to ascend ~ goes up in smoke. Lxx = "holokautoma" English = holocaust (cp The Holocaust)!) See commentary on Lev 1:3-17 and commentary on Lev 6:8-13 for more detail regarding the burnt offering. Regarding the burnt offering Guzik observes that "Even though Aaron just spent the prior week in special dedication to the LORD, there was still more to give. Though this was an important experience of dedication, the idea of consecration had to be ongoing in the life of Aaron and all of God's priests." The well known Bible expositor, Warren Wiersbe in his comments on Romans 12:1-note applies this same idea (the need for ongoing dedication or consecration) -- "For many years I have tried to begin each day by surrendering my body to the Lord. Then I spend time with His Word and let Him transform my mind and prepare my thinking for that new day. Then I pray, and I yield the plans of the day to Him and let Him work as He sees best. I especially pray about those tasks that upset or worry me—and He always sees me through. To have a right relationship with God, we must start the day by yielding to Him our bodies, minds, and wills… The Spirit of God transforms your life by renewing your mind (2Co 3:18-note), but He cannot do this unless you give Him your body." If you begin each day by surrendering your body, mind and will to your Lord, it will make a great deal of difference in what you do with your body during the day! (Bible Exposition Commentary. 1989. Victor) And so presenting oneself to God is synonymous with consecration. But what is consecration? (See F B Meyer's excellent devotional entitled Consecration) THOUGH - As the story goes a church member posed the following question to the pastor “Will you please tell me in a word what your idea of consecration is?” Holding out a blank sheet of paper the pastor replied, “It is to sign your name at the bottom of this blank sheet, and to let God fill it in as He will.” Are you ready to "sign up" and "give yourself away" like in the line from Isaac Watt's famous hymn… Alas and Did My Savior Bleed But drops of grief can ne’er repay The debt of love I owe. Here, Lord, I give myself away, ’Tis all that I can do! John
Levítico 9
Guzik on fire - The Bible gives us seven examples of where God showed acceptance of a sacrifice with fire from heaven: Abel (Genesis 4:4) Aaron (Leviticus 9:24) Gideon (Judges 6:21) Manoah (Judges 13:19-23) David (1 Chronicles 21:28) Solomon (2 Chronicles 7:1) Elijah (1 Kings 18:38). Fire was often associated with God’s presence and work. Deuteronomy 4:24 tells us, the LORD your God is a consuming fire, a jealous God. John the Baptist promised Jesus would come with a baptism with the Holy Spirit and with fire (Matthew 3:11). The Holy Spirit manifested His presence on the day of Pentecost by tongues of fire (Acts 2:3). Jesus said: I came to send fire on the earth, and how I wish it were already kindled! (Luke 12:49). Though this consecration ceremony has a spiritual application to us, we obviously were not literally consecrated to the priesthood through this ceremony. Yet our priesthood is real and after the pattern of the priesthood of Jesus, who never went through such a ceremony. The priesthood of Jesus was based on an oath, as in Hebrews 7:21-22-note: For they have become priests without an oath, but He with an oath by Him who said to Him: The Lord has sworn and will not relent, You are a priest forever according to the order of Melchizedek. We are also made priests not by a ceremony, but by the oath - the promise of God - just like Jesus. (Leviticus 9 Commentary) Allen Ross on fire - From the divine presence the fire of the LORD came out and consumed all the animals that had been slowly burning on the altar. This was a clear signal that God accepted the offerings that had been made. The same significance can be found in other passages where the fire of the LORD consumed sacrifices: 1. In the call of Gideon the fire burned the meat and bread that Gideon brought, and Gideon was afraid. The LORD announced “peace,” and Gideon responded with a sacrifice (Judg. 6:20–24). 2. At the announcement of the birth of Samson, Manoah’s sacrifice was consumed by fire, and the angel of the LORD ascended in the fire. Manoah was afraid and said, “We have seen God!” (Judg. 13:15–22). 3. When Solomon dedicated the temple, the fire of the LORD consumed the offerings, and the glory of the LORD filled the temple. When Israel saw it, they knelt down and worshiped the LORD (2 Chron. 7:1–3). 4. When Elijah challenged the prophets of Baal, fire fell from heaven and consumed the offering, altar, water, and dust. And all the people responded with “the LORD is God” (1 Kings 18:38–39). (Ibid) Rooker - Fire is often employed as a symbol of God’s presence and work (see Ex 3:2; 19:18; Dt 4:24; Ps 18:8-14; Isa 33:14; Ezek 1:4; Mal 3:2). Fire also often indicates God’s judgment as in Mal 3:2; Matt 3:11; Luke 3:16, but here it is used as an expression of joy, much as it is in Jdg 13:15–21; 1Ki 18:38; and 2Chr 7:1. (Ibid) Burnt offering (05930)('olah introduced in Leviticus 1) (Occurs 10x in Leviticus 9 - Lev 9:2, 3, 7, 12, 13, 14, 16, 17, 22, 24) SHOUTING FOR JOY They shouted (for joy) (07442) (ranan) means to shout, to cry aloud cry, to give a ringing cry, to shout for joy, to sing joyfully. "The verb רָנַן according to Brown, Driver, Briggs is an onomatopoeic word with the meaning “let out shouts of joy” or “to sing jubilantly” (BDB, 943)." (Rooker) It is interesting that Leviticus 9:24 is the first use of ranan (shout for joy) in the Scripture. George Bush - They shouted, &c. From the combined effect of wonder and joy; devoutly and ardently giving thanks to God for this mark of his special favor. Thus on a similar occasion, 2 Chron. 27:3, ‘When all the sons of Israel saw how the fire came down, and the glory of the Lord shone upon the house, they bowed themselves with their faces to the ground, upon the pavement, and worshipped and praised the Lord, saying, For he is good, for his mercy endureth for ever.’ Had they not been previously taught to expect some extraordinary expressions of the divine regard, they would probably have been terrified as Gideon and Manoah were; but being prepared, they were filled with triumph and exultation, and rent the air with their shouts. NET Note - Many English versions and commentaries render here “shouted for joy” (e.g., NIV; cf. NCV, NLT) or “shouted joyfully,” but the fact the people “fell on their faces” immediately afterward suggests that they were frightened as, for example, in Ex 19:16b; 20:18–21. William White on ranan - A number of different shades of meaning and a variety of senses are developed for the root in various OT passages. The primary meaning is “to raise a noise” by shouting or with an instrument, especially a horn (Nu 10:7) or the traditional ram’s horn, the “shofar” (Josh 6:5). It is used in this sense in rituals of the Israelite tabernacle (1Sa 4:5) to describe the exaltation of the people of Israel when the ark of the covenant was brought to the camp. Later in Israel’s history in the First Commonwealth, the same root is used to describe the exaltation of the people when David brings the ark to Jerusalem. The poetic description of this in the Psalms (Ps 45:7) and the later glorification of the king at his enthronement by acclamation (1Sa 10:24) has been selected by some scholars as evidence of an enthronement ritual similar to that found in contemporary societies. However, there is no evidence to suggest such an interpretation for the root, rûa. In fact, the usage in passages encouraging the praise of God by the whole earth (Isa 44:23) and the shout of victory over an enemy (Jer 50:15; Zeph 3:14-note) are more closely related. The poetic song of praise in Job 38:7 uses this root to describe the shout of joy given by the “sons of God,” a controversial phrase referring to the faithful followers of the covenant. The root rūa is also used for cries of complaint and distress (Isa 15:4). However, the most common usage of all is in signals for war (Nu 10:7) and war cries (Josh 6:10). As an extension of this last usage, it is also employed for shouts of alarm (1Sa 17:20) and encouragement, as in Psalm 95 and 98 in which it appears twice in each related context. This unusual word appears only three times in widely scattered locations (Ex 32:17; Job 36:33; Mic 4:9-note, “Now why do you shout aloud”). (Theological Wordbook of the Old Testament- R Laird Harris, Gleason L Archer Jr., Bruce K Waltke-) Ranan in NAS - cries(1), cries of joy(1), cry aloud(1), joyfully sing(2), rejoice(1), sang(1), shout for joy(16), shout of joy(1), shout joyfully(4), shouted(1), shouts(1), sing for joy(18), sing aloud(3), sing aloud for joy(1), sings(1). Ranan - 52v - Lev 9:24; Deut 32:43; 1Chr 16:33; Job 29:13; 38:7; Ps 5:11; 20:5; 32:11; 33:1; 35:27; 51:14; 59:16; 63:7; 65:8; 67:4; 71:23; 81:1; 84:2; 89:12; 90:14; 92:4; 95:1; 96:12; 98:4, 8; 132:9, 16; 145:7; 149:5; Pr 1:20; 8:3; 29:6; Isa 12:6; 16:10; 24:14; 26:19; 35:2, 6; 42:11; 44:23; 49:13; 52:8f; 54:1; 61:7; 65:14; Jer 31:7, 12; 51:48; Lam 2:19; Zeph 3:14; Zech 2:10 Here are all the uses in Psalms Ps 5:11 But let all who take refuge in Thee be glad, Let them ever sing for joy; And mayest Thou shelter them, That those who love Thy name may exult in Thee. Ps 20:5 We will sing for joy over your victory, And in the name of our God we will set up our banners. May the LORD fulfill all your petitions. Ps 32:11 Be glad in the LORD and rejoice, you righteous ones, And shout for joy, all you who are upright in heart. Ps 33:1 Sing for joy in the LORD, O you righteous ones; Praise is becoming to the upright. Ps 35:27 Let them shout for joy and rejoice, who favor my vindication; And let them say continually, “The LORD be magnified, Who delights in the prosperity of His servant.” Ps 51:14 Deliver me from bloodguiltiness, O God, Thou God of my salvation; [Then] my tongue will joyfully sing of Thy righteousness. Ps 59:16 But as for me, I shall sing of Thy strength; Yes, I shall joyfully sing of Thy lovingkindness in the morning, For Thou hast been my stronghold, And a refuge in the day of my distress. Ps 63:7 For Thou hast been my help, And in the shadow of Thy wings I sing for joy. Ps 65:8 And they who dwell in the ends [of the earth] stand in awe of Thy signs; Thou dost make the dawn and the sunset shout for joy. Ps 67:4 Let the nations be glad and sing for joy; For Thou wilt judge the peoples with uprightness, And guide the nations on the earth. Selah. Ps 71:23 My lips will shout for joy when I sing praises to Thee; And my soul, which Thou hast redeemed. Ps 81:1 For the choir director; on the Gittith. A Psalm of Asaph. Sing for joy to God our strength; Shout joyfully to the God of Jacob. Ps 84:2 My soul longed and even yearned for the courts of the LORD; My heart and my flesh sing for joy to the living God. Ps 89:12 The north and the south, Thou hast created them; Tabor and Hermon shout for joy at Thy name. Ps 90:14 O satisfy us in the morning with Thy lovingkindness, That we may sing for joy and be glad all our days. Ps 92:4 For Thou, O LORD, hast made me glad by what Thou hast done, I will sing for joy at the works of Thy hands. Ps 95:1 O Come, let us sing for joy to the LORD; Let us shout joyfully to the rock of our salvation. Ps 96:12 Let the field exult, and all that is in it. Then all the trees of the forest will sing for joy Ps 98:4 Shout joyfully to the LORD, all the earth; Break forth and sing for joy and sing praises. Ps 98:8 Let the rivers clap their hands; Let the mountains sing together for joy Ps 132:9 Let Thy priests be clothed with righteousness; And let Thy godly ones sing for joy. Ps 132:16 “Her priests also I will clothe with salvation; And her godly ones will sing aloud for joy. Ps 145:7 They shall eagerly utter the memory of Thine abundant goodness, And shall shout joyfully of Thy righteousness. Ps 149:5 Let the godly ones exult in glory; Let them sing for joy on their beds. We see a similar reaction by the people of Israel to a manifestation of God's glory in Second Chronicles… Now when Solomon had finished praying, fire came down from heaven and consumed the burnt offering and the sacrifices; and the glory of the LORD filled the house. And the priests could not enter into the house of the LORD, because the glory of the LORD filled the LORD’s house. 3 And all the sons of Israel, seeing the fire come down and the glory of the LORD upon the house, bowed down on the pavement with their faces to the ground, and they worshiped and gave praise to the LORD, saying, “Truly He is good, truly His lovingkindness is everlasting.” (2Chr 7:1-3)