THE week of consecration over, the eighth day arrived, the commencement of a new period of time. Now fully consecrated, Aaron and his sons could enter on their priestly functions on behalf of all Israel, and, directed by Moses, Aaron provided the offerings fog: himself and his house; a young calf for a sin-offering, and a ram for a burnt-offering. The elders of Israel, too, brought the sacrifices for the people, viz., a kid cf the goats for a sin-offering, a calf and a lamb, both of the first year, without blemish, for a burnt-offering, and a bullock and a ram for peace-offerings, to sacrifice before the Lord, and a meat-offering mingled with oil. And now, for the first time in their history, and in the world's history, was there a high priest duly consecrated, and able to make atonement by sacrifice for the congregation of the Lord. But how closely were they bound up with the high priest, who made atonement first for himself and them together with the young calf and the ram, and subsequently for them apart from himself with the offerings provided on their behalf. To see the glory of the Lord appearing without divine judgment overtaking them, these offerings were requisite. Atonement had to be made on their behalf, if that display of glory was not to consume them. Unless the people's offerings were rightly treated, atonement could not be made for them; but, had not Aaron first made atonement for himself and them as well, how could they have been before God without judgment consuming them? They had a high priest to represent them before Jehovah; and they were to learn that their acceptance was bound up with his. Atonement he made for himself and them. Apart from the standing of Aaron as high priest before the throne, they had no standing. Apart from his ministrations separately on the people's behalf, they could not have shared in the blessed results of atonement by blood.
All duly offered for himself and his house, and for the people, Aaron, at the altar with uplifted hands, turned towards the people, and blessed them. Then coming down from the altar, he entered the tabernacle in company with Moses, and the two came out again, and together blessed all Israel. “And the glory of the Lord appeared unto all the people. 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 “(9:23, 24).
The moment that Aaron had finished offering the sacrifices, he could bless the people. Till that moment he never had so acted towards them. But all rightly offered, he waited not a moment. Teaching this is, instructive to us as well as to them, because it shows us on what ground it is that people can be blessed, viz., the acceptance of the sacrifice. Apart from Christ's death typified in the offerings sacrificed, this could not have taken place. As soon as the sacrifice has been accepted, God is able righteously to bless. So the Lord could bless His disciples before He went to heaven (Luke 24:5151And it came to pass, while he blessed them, he was parted from them, and carried up into heaven. (Luke 24:51)).
But the grounds of blessing, and the time of blessing, are two very different questions. For Israel, both are shadowed forth in this scene. We have seen the grounds on which it can take place, as Aaron blessed them whilst still at the altar. We next learn the time when Israel will enjoy it. For, coming down from the altar, Aaron accompanied Moses into the tabernacle, after which the two came out together and blessed all Israel. When within the sanctuary they were hidden from Israel's gaze, just as the Lord now in heaven cannot be seen by them. He will, however, by and bye come out, and appear on Israel's behalf. So, typical of this, Moses and Aaron came out, and together, as the king (Deut. 33:55And he was king in Jeshurun, when the heads of the people and the tribes of Israel were gathered together. (Deuteronomy 33:5)) and priest, blessed all the people. And the glory of the Lord immediately appeared, and the sacrifice and the fat all could see were consumed by the fire from heaven. Here, then, we have a millennial scene, depicting the future blessing of Israel at the Lord's return from heaven, when they will have ocular proof that He was wounded for their transgressions, and was bruised for their iniquities, the chastisement of their peace was upon Him, and with His stripes will they be healed (Isa. 53:55But he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed. (Isaiah 53:5)). Then will they know what Israel saw that day in type, that divine judgment, typified by the fire from heaven, was borne by Him that they should not endure it. And with Him in their midst, full earthly blessing will be theirs.
A millennial scene it surely was, but only a passing glimpse of that which will be, and perhaps ere long. Bright with hope the eighth day had commenced, nor were the people's expectations disappointed, for the glory of the Lord appeared unto them. But, ere night had set in, gloom must have enshrouded the camp by the death, under the hand of God, of the two eldest sons of Aaron, Nadab and Abihu, for offering strange fire before the Lord, which He commanded them not. Millennial days clearly had not yet arrived. Had the Lord now taken them unawares by thus dealing with them? They may have forgotten what Moses remembered, and quoted to Aaron, " I will be sanctified in them that come nigh me, and before all the people I will be glorified" (Lev. 10;3). When God had said that does not appear. Ex. 19:2222And let the priests also, which come near to the Lord, sanctify themselves, lest the Lord break forth upon them. (Exodus 19:22) contains the nearest approach to it. In what a solemn way, however, was it verified.
But what had these two done to call forth such marked displeasure and immediate judgment from heaven? They had dared to kindle incense, which typifies the sweet savor of Christ, with strange fire, i.e., not the fire which came down from heaven. That, God would not allow. No sinful creature is permitted to present the fragrance of Christ to God, apart from the acknowledgment that the One whose merits are a sweet savor suffered divine judgment. So at once the Lord acted. Fire had come down from heaven to consume the sacrifice. Fire came out from the Lord and devoured them. In both cases the fire symbolizes divine judgment. In the former it, consumed the sacrifice, in the latter it cut off the guilty ones, and made all see that no one, however close he had been brought to God, could escape judicial dealing when guilty of such a sin. All Israel must have learned that, as the bodies of the offenders were carried outside the camp by Mishael and Elzaphan, the sons of Uzziel, Aaron's uncle, whilst their father and brothers were not allowed to uncover their heads or rend their garments, on pain of death overtaking them, and wrath coming upon all the people. For if they had been defiled on this occasion by the dead, the whole service at the altar and in the sanctuary must have ceased. Obedient, then, to God's injunction by Moses, they kept inside the door of the tabernacle of the congregation. And further, Aaron held his peace, bowing to the stroke so unexpectedly inflicted upon him.
But, if God smites, He can act in loving-kindness. And Aaron must have felt that, as the Lord now spoke directly to him, and not through the channel of the law-giver. He had cut off his two sons in their sin, yet He would not deprive Aaron and his remaining sons of their priesthood; and, that they should not at any subsequent time call down the like judicial dealing, the Lord warned them against the influence of strong drink, whenever they should enter the tabernacle of the congregation. His care for them was thus manifested. Neglect of this warning might entail on them death, or would hinder the proper discharge of their priestly functions in putting a difference between holy and unholy, and between clean and unclean. At other times they might drink wine, but when discharging their sacerdotal functions, and especially in the sanctuary, they were to abstain from it. Though Nadab and Abihu sinned, the priests lost none of their privileges, and Moses reminded Eleazar and Ithamar of what was their portion out of the sacrifices which had that day been offered. Seeking the sin-offering which belonged to the priests, for its blood had not been brought into the tabernacle of the congregation, he learned that they had burnt it. Their spiritual instinct was on this occasion right, though the letter of the law they had thereby violated. But Moses was content when Aaron explained about it.
With this the day ended. Israel had been blessed by the high priest. They had been blessed also by the king and priest together. The glory of the Lord had appeared unto them, and had consumed the sacrifice. All this was the token of Jehovah's goodness to His people, and of His acceptance of the sacrifice on their behalf. But side by side with this, God's character was maintained by the execution of unsparing judgment, whilst He proved Himself to be the Lord God merciful and gracious in speaking direct to Aaron, and warning him and his sons lest a like judgment should overtake them. With this millennial scene, God displayed as the blesser of His people, but as a judge likewise, the first great division of the Book of Leviticus is brought to a close.