Leviticus 9:1

These two short chapters (Leviticus 9 and Leviticus 10) treated here, conclude the section on the consecration of the priesthood. After the events of Leviticus 9, Moses will no longer be the sole mediator between God and the Jews, for that distinction will thenceforth rest upon Aaron, who in this chapter will offer all of the various types of sacrifices, except that of the trespass-offering, and will be ushered by Moses himself into the Holy Place, whence he emerges to bless the people and begin his service as High Priest. Leviticus 10 deals with the tragic death of Nadab and Abihu, who were slain by the Lord for presumptuous sin, this horrifying event marring the otherwise festive occasion of the inauguration of Aaron. With the exception of the detailed instructions regarding the ceremonies of the Day of Atonement, these chapters conclude the Biblical instructions concerning sacrifices. Also, scattered here and there, there will continue to be citations regarding specific situations and sacrifices.

The institution of animal sacrifices as related to the sinful condition of humanity, and to human efforts to appease the wrath of God, did not occur at the time of the events in Leviticus. Sacrifice evidently began within the shadow of the gates of Eden and had been extensively known and practiced throughout the ancient world from times immemorial. However, in the practice of those nations which forgot God and walked in the light of their own foolish imaginations, the institution of sacrifice had degenerated by a total deviation from its intended purpose. "In the ancient world, sacrifice was usually regarded as something that the gods needed; in Israel it came to be seen as something MAN needed,"[1] as a means of showing his contrition for sin, and of establishing and maintaining his fellowship with the Creator.

The foolish notion that the record here was contrived and falsely added to the Sacred Books by priests AFTER the exile, or some other period AFTER the monarchy, is completely refuted by the inclusion here of the deaths of Aaron's two oldest sons, Nadab and Abihu. Such an intrusion into the Sacred Record could not possibly have served any conceivable priestly purpose! It is a manifest certainty that the record goes back to an historical event, a tragic happening, "that brought home to the children of Israel the majesty of God, the awfulness of His worship, and His demand for unconditional obedience."[2]

"And it came to pass on the eighth day, that Moses called Aaron and his sons, and the elders of Israel; and he said unto Aaron, Take thee a calf of the herd for a sin-offering, and a ram for a burnt-offering, without blemish, and offer them before Jehovah. And unto the children of Israel thou shalt speak, saying, Take ye a he-goat for a sin-offering; and a calf and a lamb, both a year old, without blemish, for a burnt-offering; and an ox and a ram for peace-offerings, to sacrifice before Jehovah; and a meal-offering mingled with oil; for today Jehovah appeareth unto you. And they brought that which Moses commanded before the tent of meeting: all the congregation drew near and stood before Jehovah. And Moses said, This is that thing which Jehovah commanded that ye should do: and the glory of Jehovah shall appear unto you. And Moses said unto Aaron, Draw near unto the altar, and offer thy sin offering, and thy burnt-offering and make atonement for thyself, and for the people; and offer the oblation of the people, and make atonement for them; as Jehovah commanded."

"And Moses called ... the elders of the people ..." These are called "all the congregation" in Leviticus 9:5, indicating that "all the congregation of Israel" ordinarily meant merely the assembly of its princes, tribal leaders, and elders. All of the quibbling about its being impossible for the whole 2,000,000 people of Israel to assemble before the tent of meeting disappears in the light of what was really meant by such assemblies of all the congregation.

"On the eighth day ..." We believe that Clements is correct in identifying this with Exodus 40:27, "where we learn that the tabernacle was erected `in the first month in the second year, on the first day of the month.' The intervening seven days were occupied with the consecration of the Aaronic priests who were to care for the new sanctuary."[3] This identification ties Leviticus and Exodus together as a continuous narrative.

All of the instructions for these various sacrifices were already given in the previous chapters of Leviticus; and Aaron, in the principal part (with some minor variations), offered all of these sacrifices during this day of his ordination, with the sole exception of the trespass-offering, the omission of that one being due to the fact that no specific sin requiring it had been committed. "It is not the QUANTITY of these sacrifices, but the VARIETY of them"[4] which marks the narrative here. Not only did Aaron offer practically every kind of sacrifice, but he also offered practically all of the various animals usually utilized for sacrifices.

"A young calf ..." (Leviticus 9:2). This is a variation. The usual sin-offering for the High Priest was a bull, not a young calf (Leviticus 4:3), the difference here being that, "Aaron's full dignity had not yet devolved upon him."[5] That full dignity would fall upon Aaron after he was ushered into the Holy Place by Moses (Leviticus 23).