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■ 레위기 9장
1. 제팔일에 모세가 아론과 그 아들들과 이스라엘 장로들을 불러다가
And it came to pass on the eighth day , that Moses called Aaron and his sons , and the elders of Israel ;
2. 아론에게 이르되 흠 없는 송아지를 속죄제를 위하여 취하고 흠 없는 수양을 번제를 위하여 취하여 여호와 앞에 드리고
And he said unto Aaron , Take thee a young calf for a sin offering , and a ram for a burnt offering , without blemish , and offer them before the Lord .
3. 이스라엘 자손에게 고하여 이르기를 너희는 수염소를 속죄제를 위하여 취하고 또 송아지와 어린 양의 일년 되고 흠 없는 것을 번제를 위하여 취하고
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 ;
4. 또 화목제를 위하여 여호와 앞에 드릴 수소와 수양을 취하고 또 기름 섞은 소제물을 가져오라 하라 오늘 여호와께서 너희에게 나타나실 것임이니라 하매
Also a bullock and a ram for peace offerings , to sacrifice before the Lord ; and a meat offering mingled with oil : for to day the Lord will appear unto you.
5. 그들이 모세의 명한 모든 것을 회막 앞으로 가져 오고 온 회중이 나아와 여호와 앞에 선지라
And they brought that which Moses commanded before the tabernacle of the congregation : and all the congregation drew near and stood before the Lord .
6. 모세가 가로되 이는 여호와께서 너희에게 하라고 명하신 것이니 여호와의 영광이 너희에게 나타나리라
And Moses said , This is the thing which the Lord commanded that ye should do : and the glory of the Lord shall appear unto you.
7. 그가 또 아론에게 이르되 너는 단에 나아가 네 속죄제와 네 번제를 드려서 너를 위하여, 백성을 위하여 속하고 또 백성의 예물을 드려서 그들을 위하여 속하되 무릇 여호와의 명대로 하라
And Moses said unto Aaron , Go unto the altar , and offer thy sin offering , and thy burnt offering , and make an atonement for thyself, and for the people : and offer the offering of the people , and make an atonement for them; as the Lord commanded .
8. 이에 아론이 단에 나아가 자기를 위한 속죄제 송아지를 잡으매
Aaron therefore went unto the altar , and slew the calf of the sin offering , which was for himself.
9. 아론의 아들들이 그 피를 아론에게 받들어 주니 아론이 손가락으로 그 피를 찍어 단 뿔들에 바르고 그 피는 단 밑에 쏟고
And the sons of Aaron brought the blood unto him: and he dipped his finger in the blood , and put it upon the horns of the altar , and poured out the blood at the bottom of the altar :
10. 그 속죄제 희생의 기름과 콩팥과 간 꺼풀을 단 위에 불사르니 여호와께서 모세에게 명하심과 같았고
But the fat , and the kidneys , and the caul above the liver of the sin offering , he burnt upon the altar ; as the Lord commanded Moses .
11. 그 고기와 가죽은 진 밖에서 불사르니라
And the flesh and the hide he burnt with fire without the camp .
12. 아론이 또 번제 희생을 잡으매 아론의 아들들이 그 피를 그에게로 가져오니 그가 그 피를 단 주위에 뿌리고
And he slew the burnt offering ; and Aaron’s sons presented unto him the blood , which he sprinkled round about upon the altar .
13. 그들이 또 번제의 희생 곧 그 각과 머리를 그에게로 가져오매 그가 단 위에 불사르고
And they presented the burnt offering unto him, with the pieces thereof, and the head : and he burnt them upon the altar .
14. 또 내장과 정갱이는 씻어서 단 윗 번제물 위에 불사르니라
And he did wash the inwards and the legs , and burnt them upon the burnt offering on the altar .
15. 그가 또 백성의 예물을 드리되 곧 백성을 위한 속죄제의 염소를 취하여 잡아 전과 같이 죄를 위하여 드리고
And he brought the people’s offering , and took the goat , which was the sin offering for the people , and slew it, and offered it for sin , as the first .
16. 또 번제 희생을 드리되 규례대로 드리고
And he brought the burnt offering , and offered it according to the manner .
17. 또 소제를 드리되 그 중에서 한 움큼을 취하여 아침 번제물에 더하여 단 위에 불사르고
And he brought the meat offering , and took an handful thereof, and burnt it upon the altar , beside the burnt sacrifice of the morning .
18. 또 백성을 위하는 화목제 희생의 수소와 수양을 잡으매 아론의 아들들이 그 피를 그에게로 가져오니 그가 단 주위에 뿌리고
He slew also the bullock and the ram for a sacrifice of peace offerings , which was for the people : and Aaron’s sons presented unto him the blood , which he sprinkled upon the altar round about ,
19. 그들이 또 수소와 수양의 기름과 기름진 꼬리와 내장에 덮인 것과 콩팥과 간 꺼풀을 아론에게로 가져다가
And the fat of the bullock and of the ram , the rump , and that which covereth the inwards, and the kidneys , and the caul above the liver :
20. 그 기름을 가슴들 위에 놓으매 아론이 그 기름을 단 위에 불사르고
And they put the fat upon the breasts , and he burnt the fat upon the altar :
21. 가슴들과 우편 뒷다리를 그가 여호와 앞에 요제로 흔드니 모세의 명한 것과 같았더라
And the breasts and the right shoulder Aaron waved for a wave offering before the Lord ; as Moses commanded .
22. 아론이 백성을 향하여 손을 들어 축복함으로 속죄제와 번제와 화목제를 필하고 내려오니라
And Aaron lifted up his hand toward the people , and blessed them, and came down from offering of the sin offering , and the burnt offering , and peace offerings .
23. 모세와 아론이 회막에 들어 갔다가 나와서 백성에게 축복하매 여호와의 영광이 온 백성에게 나타나며
And Moses and Aaron went into the tabernacle of the congregation , and came out , and blessed the people : and the glory of the Lord appeared unto all the people .
24. 불이 여호와 앞에서 나와 단 위의 번제물과 기름을 사른지라 온 백성이 이를 보고 소리지르며 엎드렸더라
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 .
■ 주석 보기
【레9:1 JFB】레9:1-24. 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 [출32:22-24]. 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" (히10:10, 11).
【레9:1 CWC】In an earlier lesson the present chapters were outlined as "The Law of the Priests," though we might better have said, "The Law of the Consecration of the Priests." And yet in either case the phrase must be used in an accommodated sense, since we are not here dealing with the law itself but with the initial execution of the law in the consecration of Aaron and his sons. The law itself was considered in the Book of Exodus, for which reason we may pass over cc. 8 and 9 of the present lesson, the contents of which were sufficiently dealt with at that time.
The Aaronic Line.
Before taking up c. 10, however, let us consider the history of the priesthood which begins here.
The priesthood was originally appointed to remain in Aaron's family through all generations, and no other could intrude into that office. Aaron was succeeded by Eleazar, his elder surviving son after the death of Nadab and Abihu, and the priesthood continued in his family through seven generations, until the time of Eli, named in the earlier chapters of First Samuel.
Because of the wickedness of Eli's sons the priesthood was removed from that branch of the family and given to the descendants of Ithamar, Aaron's other son; but in the time of Solomon it returned again to the line of Eleazar (왕상2:27), in whose line it continued until the Babylonian captivity.
After the return of the Jews from captivity Joshua, the first high priest, was of the same family, but subsequent to this time the appointment became uncertain and irregular, and after Israel became a Roman province no regard was paid to this part of the original institution. As a matter of fact, the office became so desecrated in the corruption of later times, that it was often sold to the highest bidder, whether of the family of Aaron or not. This was the case a long while before the coming of Christ (Bush).
What part the Aaronic line will play on the future return of the Jews to their land and their form of worship we cannot say, but there is reason to believe that in the millennial age God may restore it for the execution of His purposes through Israel in that dispensation.
1. The Evil Conduct of Aaron's Sons, 10:1-7.
Resuming here the text of the lesson, what was it that Nadab and Abihu did (1)? What was the immediate consequence (2)? How did Moses explain this awful circumstance (3)? and what was its effect on Aaron? What prohibition of mourning was laid on him and his remaining sons (6)? and what further command, and why (7)?
"To understand the death of Aaron's sons, notice the last verse of c. 9, which speaks of the sacrifice on the brazen altar in the outer court and holy fire from the Lord consuming it. It was this fire that consumed the sacrifice, which should have been employed in the censers to burn the incense before the Lord. Nadab and Abihu neglected this, and offered strange fire, and were instantly slain."
This looks like a terrible punishment for a slight offence. But the offence was not slight. It was a flagrant disobedience of a plain command, several commands, in short. Not only did they disobey in the matter of the fire (16:12), but also in performing an office which belonged only to the high priest, for, as some think, they went into the holy of holies. And two went in where only one was permitted. Furthermore, the offence was committed at a critical moment in the history of the people, at the beginning of their covenant relationship with God. It suggests a somewhat similar occurrence in the opening era of the Church, 행5:1, 3. In both cases a signal manifestation of the divine displeasure was necessary for the sake of impressing the lesson upon the whole nation in the one case and the whole Church in the other.
It need not be supposed that this punishment involved the eternal loss of the souls of these men. That question need not be raised in this connection. It was a case of God's judging in the midst of His people, not a case of His actings among "them that are without." It affords a solemn warning, however, to any within the visible church who would depart in worship from the plain revelation of God, and to any without who would seek to approach Him in some other way than the prescribed one (요14:6: 행4:12).
2. The Prohibition of Strong Drink, 10:8-11.
From what are the priests to be prohibited, and when (10, 11)? To quote Kellogg: "It is natural to infer from this that the offence of Aaron's sons was occasioned by strong drink such as made it possible for impulse to get the better of judgment, from which we learn that it is not enough for the Christian to abstain from what is in its own nature sinful, but also from that which may heedlessly become an occasion of sin."
3. The Renewed Warning, 10:12-20.
The substance of these verses has been considered in a previous lesson, but in view of the occurrence of this day Moses is moved to renew the charge to Aaron and his sons upon the matter.
The explanation of the closing verses seems to be like this: On this day of special privilege when they had performed their priestly duties for the first time, God's name had been profaned by the will-worship of Nadab and Abihu, and the wrath of God had broken out against them and their father's house. Could it then be the will of God that a house in which such guilt was found should yet partake of the holy things in the sanctuary? In other words, Aaron and his remaining sons had been so awakened in their consciences as to the holiness of God and their own inborn evil that they associated themselves with Nadab and Abihu as under the displeasure of God. Thus, although they had disobeyed the law in the letter (16-18) yet their offence grew out of a misunderstanding and showed how deeply they had been moved by the judgment that had fallen upon them (Kellogg). What was the result of their explanation upon the spirit of Moses (20)?
【레9:1 MHCC】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.
【레9:8 JFB】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.
【레9:17 JFB】17-21. meat offering … wave offering—It is observable that there is no notice taken of these in the offerings the priests made for themselves. They could not bear their own sins: and therefore, instead of eating any part of their own sin offering, as they were at liberty to do in the case of the people's offering, they had to carry the whole carcasses "without the camp and burn them with fire" [출29:14; 레4:12].
【레9:22 JFB】22. Aaron lifted up his hand … and blessed them—The pronouncing of a benediction on the people assembled in the court was a necessary part of the high priest's duty, and the formula in which it was to be given is described (민6:23-27).
came down from offering—The altar was elevated above the level of the floor, and the ascent was by a gentle slope (출20:26).
【레9:22 MHCC】When the solemnity was finished, and the blessing pronounced, God testified his acceptance. There came a fire out from before the Lord, and consumed the sacrifice. This fire might justly have fastened upon the people, and have consumed them for their sins; but its consuming the sacrifice signified God's acceptance of it, as an atonement for the sinner. This also was a figure of good things to come. The Spirit descended upon the apostles in fire. And the descent of this holy fire into our souls, to kindle in them pious and devout affections toward God, and such a holy zeal as burns up the flesh and the lusts of it, is a certain token of God's gracious acceptance of our persons and performances. Nothing goes to God, but what comes from him. We must have grace, that holy fire, from the God of grace, else we cannot serve him acceptably, 히12:28. The people were affected with this discovery of God's glory and grace. They received it with the highest joy; triumphing in the assurance given them that they had God nigh unto them. And with the lowest reverence; humbly adoring the majesty of that God, who vouchsafed thus to manifest himself to them. That is a sinful fear of God, which drives us from him; a gracious fear makes us bow before him.
【레9:23 JFB】23. Moses and Aaron went into the tabernacle—Moses, according to the divine instructions he had received, accompanied Aaron and his sons to initiate them into their sacred duties. Their previous occupations had detained them at the altar, and they now entered in company into the sacred edifice to bear the blood of the offerings within the sanctuary.
the glory of the Lord appeared unto all the people—perhaps in a resplendent effulgence above the tabernacle as a fresh token of the divine acceptance of that newly established seat of His worship.
※ 일러두기
웹 브라우저 주소창에 'https://foreverorkr.tistory.com/pages/' 다음에 '창1' 처럼 성경 약자와 장 번호를 입력하면 해당 장으로 바로 이동할 수 있다. 상단의 '한글듣기'와 '영어듣기' 우측의 플레이 아이콘을 누르면 읽는 성경을 들으며 읽을 수 있다.(읽는 성경의 출처는 https://mp3bible.ca , https://www.wordproject.org 이다) 성경 번역본은 개역 한글과 킴제임스 버전(KJV)이다. 주석은 세 가지로 CWC는 Christian Workers' Commentary, MHCC는 Matthew Henry's Concise Commentary, JFB는 Commentary Critical and Explanatory on the Whole Bible을 의미한다.