And to the children of Israel you shall speak, saying, Take you 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;
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EXPOSITORY (ENGLISH BIBLE)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.)Leviticus 9:3. A sin-offering — For the people, for whose sin a young bullock was required, Leviticus 4:15; but that was for some particular sin; this was more general for all their sins. Besides, there being an eye here to the priest’s consecration and entrance into his office, it is no wonder if there be some difference in these sacrifices from those before prescribed.Leviticus 4:23 note.
Le 9:1-24. The Priests' Entry into Office.
1-7. Moses called … Take thee a young calf for a sin offering—The directions in these sacred things were still given by Moses, the circumstances being extraordinary. But he was only the medium of communicating the divine will to the newly made priests. The first of their official acts was the sacrifice of another sin offering to atone for the defects of the inauguration services; and yet that sacrifice did not consist of a bullock—the sacrifice appointed for some particular transgression, but of a calf, perhaps not without a significant reference to Aaron's sin in the golden calf [Ex 32:22-24]. Then followed a burnt offering, expressive of their voluntary and entire self-devotement to the divine service. The newly consecrated priests having done this on their own account, they were called to offer a sin offering and burnt offering for the people, ending the ceremonial by a peace offering, which was a sacred feast. This injunction, "to make atonement for himself and for the people" (Septuagint, "for thy family"), at the commencement of his sacred functions, furnishes a striking evidence of the divine origin of the Jewish system of worship. In all false or corrupt forms of religion, the studied policy has been to inspire the people with an idea of the sanctity of the priesthood as in point of purity and favor with the Divinity far above the level of other men. But among the Hebrews the priests were required to offer for the expiation of their own sins as well as the humblest of the people. This imperfection of Aaron's priesthood, however, does not extend to the gospel dispensation: for our great High Priest, who has entered for us into "the true tabernacle," "knew no sin" (Heb 10:10, 11).A sin-offering for the people, as it is expressed here Leviticus 9:15, for whose sin a young bullock was required, Leviticus 4:14; but that was for some particular sin, but this was more general and indefinite for all their sins. Besides, there being an eye here had to the priest’s consecration and entrance into his office, it is no wonder if there be some difference in these sacrifices from those before prescribed.
saying, take ye a kid of the goats for a sin offering; this creature fitly represented Christ as made sin, and an offering for sin, in the room of his people:
and a calf, and a lamb; both of them, as before observed, were proper emblems of Christ in his strength and innocence, sometimes called the fatted calf, and frequently the Lamb of God, Luke 15:23 John 1:29,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;
EXEGETICAL (ORIGINAL LANGUAGES)3. And unto the children] LXX. and Sam. have ‘elders’ as in Leviticus 9:1.Exodus 29:35-37). The consecration was to last seven days, during which time the persons to be consecrated were not to go away from the door of the tabernacle, but to remain there day and night, and watch the watch of the Lord that they might not die. "For the Lord will fill your hand seven days. As they have done on this (the first) day, so has Jehovah commanded to do to make atonement for you" (Leviticus 8:34). That is to say, the rite of consecration which has been performed upon you to-day, Jehovah has commanded to be performed or repeated for seven days. These words clearly imply that the whole ceremony, in all its details, was to be repeated for seven days; and in Exodus 29:36-37, besides the filling of the hand which was to be continued seven days, and which presupposes the daily repetition of the consecration-offering, the preparation of the sin-offering for reconciliation and the expiation or purification and anointing of the altar are expressly commanded for each of the seven days. This repetition of the act of consecration is to be regarded as intensifying the consecration itself; and the limitation of it to seven days is to be accounted for from the signification and holiness of the number seven as the sign of the completion of the works of God. The commandment not to leave the court of the tabernacle during the whole seven days, is of course not to be understood literally (as it is by some of the Rabbins), as meaning that the persons to be consecrated were not even to go away from the spot for the necessities of nature (cf. Lund. jd. Heiligth. p. 448); but when taken in connection with the clause which follows, "and keep the charge of the Lord," it can only be understood as signifying that during these days they were not to leave the sanctuary to attend to any earthly avocation whatever, but uninterruptedly to observe the charge of the Lord, i.e., the consecration commanded by the Lord. משׁמרת שׁמר, lit., to watch the watch of a person or thing, i.e., to attend to them, to do whatever was required for noticing or attending to them (cf. Genesis 26:5, and Hengstenberg, Christology).
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