Leviticus 9:14

9:1-21 These many sacrifices, which were all done away by the death of Christ, teach us that our best services need washing in his blood, and that the guilt of our best sacrifices needs to be done away by one more pure and more noble than they. Let us be thankful that we have such a High Priest. The priests had not a day's respite from service allowed. God's spiritual priests have constant work, which the duty of every day requires; they that would give up their account with joy, must redeem time. The glory of God appeared in the sight of the people, and owned what they had done. We are not now to expect such appearances, but God draws nigh to those who draw nigh to him, and the offerings of faith are acceptable to him; though the sacrifices being spiritual, the tokens of the acceptance are spiritual likewise. When Aaron had done all that was to be done about the sacrifices, he lifted up his hands towards the people, and blessed them. Aaron could but crave a blessing, God alone can command it.

And he did wash the inwards and the legs,.... As Moses also had done, Leviticus 8:21 . and burnt them upon the burnt offering on the altar; upon the pieces, and the head, before mentioned, said to be burnt, or "after" the burnt offering, after they were burnt: the Septuagint version is as before.

Aaron did not act according to the ordinary Law Leviticus 4:5-7 , Leviticus 4:16-18 , but as Moses had done in the sin-offering of the consecration ceremony ( Leviticus 8:15 ; compare also Leviticus 4:25 , Leviticus 4:30 , Leviticus 4:34 ). The probable reason of this was that he had not yet been formally introduced as the high priest into the holy place of the tabernacle. Brought the blood - They most likely held the basons in which the blood was received as it ran from the victim, and then handed them to their father. See Leviticus 1:5.

8. Aaron … went unto the altar, and slew the calf of the sin offering—Whether it had been enjoined the first time, or was unavoidable from the divisions of the priestly labor not being as yet completely arranged, Aaron, assisted by his sons, appears to have slain the victims with his own hands, as well as gone through all the prescribed ritual at the altar.

The burnt-offering was presented according to the general rule ( Leviticus 1:3-9 ), as in Leviticus 8:18-21 . המציא ( Leviticus 9:12 ): to cause to attain; here, and in Leviticus 9:18 , to present, hand over. לנתחיה, according to its pieces, into which the burnt-offering was divided ( Leviticus 1:6 ), and which they offered to Aaron one by one. No meat-offering was connected with Aaron's burnt-offerings, partly because the law contained in Numbers 15:2 . had not yet been given, but more especially because Aaron had to bring the special meat-offering commanded in Leviticus 6:13 , and had offered this in connection with the morning burnt-offering mentioned in Leviticus 9:17 ; though this offering, as being a constant one, and not connected with the offerings especially belonging to the consecration of the priests, is not expressly mentioned.

[Reformed Biblical] t this being done by Aaron at the command of Moses, and consequently with God’s approbation, it was unquestionably lawful. And therefore t here seems to be no necessity of departing from the proper sense of the word. Add to this, that there is nothing said to be consumed by that heavenly fire, but the burnt-offering with the fat belonging to it, namely, that burnt-offering mentioned Lev_9:16, which therefore is not there said to be burnt, as it is said of the other burnt-offering, Lev_9:13, and of the rest of the sacrifices in their places. Leviticus 9:11 Leviticus 9:12 Leviticus 9:13 Leviticus 9:14 Leviticus 9:15 This was to be offered for the people, as the former was for himself, Lev_9:7. ## As the first, to wit, in like man ner as he did

[Bible] 8:29. And he took of the ram of consecration, the breast for his portion, elevating it before the Lord, as the Lord had commanded him. 8:30. And taking the ointment, and the blood that was upon the altar, he sprinkled Aaron, and his vestments, and his sons, and their vestments with it. 8:31. And when he had sanctified them in their vestments, he commanded them, saying: Boil the flesh before the door of the tabernacle, and there eat it. Eat ye also the loaves of consecration, that are laid in the basket, as the Lord commanded me, saying: Aaron and his sons shall eat them. 8:32. And whatsoever shall be left of the flesh and the loaves, shall be consumed with fire. 8:33. And you shall not go out of the door of the tabernacle for seven days, until the day wherein the time of your consecration shall be expired. For in seven days the consecration is finished: 8:34. As at this present it hath been done, that the rite of the sacrifice might be accomplished. 8:35. Day and night shall you remain in the tabernacle observing the watches of the Lord, lest you die. For so it hath been commanded me. 8:36. And Aaron and his sons did all things which the Lord spoke by the hand of Moses. Leviticus Chapter 9 Aaron offereth sacrifice for himself and the people. Fire cometh from the Lord upon the altar. 9:1. And when the eighth day was come, Moses called Aaron and his sons, and the ancients of Israel, and said to Aaron: 9:2. Take of the herd a calf for sin, and a ram for a holocaust, both without blemish, and offer them before the Lord. 9:3. And to the children of Israel thou shalt say: Take ye a he-goat for sin, and a calf, and a lamb, both of a year old, and without blemish for a holocaust. 9:4. Also a bullock and a ram for peace offerings. And immolate them before the Lord, offering for the sacrifice of every one of them flour tempered with oil: for to day the Lord will appear to you.

16 . sprinkle ] toss: viz. in a volume, out of a tossing-vessel or basin (see on Exodus 27:3 ). ‘Sprinkle’ not only conveys an incorrect idea of the action meant, but also confuses it with an entirely different action, correctly represented by ‘sprinkle’ ( Leviticus 4:6 ; Leviticus 4:17 ; Leviticus 5:9 &c.): it is to be regretted that the distinction, obliterated in AV., but correctly pointed out in the Speaker’s Commentary (1. ii. 499b) in 1871, should not have been preserved in RV. The reader who desires to understand correctly the sacrificial ritual of the Hebrew should correct on the margin of his copy of the RV. toss or throw for ‘sprinkle’ (with against for ‘upon,’ where altar follows: see the next note) here, v. 20, Exodus 24:6 , Leviticus 1:5 ; Leviticus 1:11 ; Leviticus 3:2 ; Leviticus 3:8 ; Leviticus 3:13 ; Leviticus 7:2 ; Leviticus 7:14 ; Leviticus 8:19 ; Leviticus 8:24 ; Leviticus 9:12 ; Leviticus 9:18 ; Leviticus 17:6 , Numbers 18:17 ; Numbers 19:13 ; Numbers 19:20 (but vv. 4, 18, 19, 21 ‘sprinkle’ is correct), 2 Kings 16:13 ; 2 Kings 16:15 , Ezekiel 43:18 , 2 Chronicles 29:22 ; 2 Chronicles 30:16 ; 2 Chronicles 35:11 ; also Ezekiel 36:25 and Exodus 9:8 ; Exodus 9:10 . upon ] against. As the Jews expressly state, the blood was thrown not upon the altar, but against the sides of it, and in such a manner that with two movements of the ‘tossing-vessel’ the blood was thrown against its four sides ( Zebâḥim v. 4 ff.; Rashi on Leviticus 1:5 ).

An argument of far greater importance is derived from the obviously correct analogy between the act of effusion and the grace signified and sealed in baptism. It is this which Immersionists seek to evade when they endeavor, contrary to Scripture, to make baptism signify and commemorate primarily Christ's burial and resurrection. (Hence the importance of refuting that dream). The student will remember, that the selection of the element is founded, not upon the resemblance of its nature (for of this there can be none, between the material and spiritual), but on the analogy of its use to the graces symbolized. Water is the detergent element of nature. The great meaning of baptism is our cleansing from guilt by expiation (blood), and our cleansing from the depravity of heart by the Holy Spirit. Now, in all Bible language, without a single exception, expiation is symbolized as sprinkled, or effused, or put on; and the renewing Spirit, as descending, or poured, or falling. See all the Jewish usages, and the whole tenor of the promises. Leviticus 14:7, 51; 16:14; Numbers 8:7; 19:18; Hebrews 9:1-22, especially last verse; 9:14; 10:22; Leviticus 7:14; Exodus 29:16, 21, etc.; Psalms 14:2; Isaiah 44:3; Psalms 21:6; Isaiah 32:15; Joel 2:28, 29, quoted in Acts 2. Isaiah, and other Old Testament Instances.