1 Chronicles 23:13

1Ch 23:13 The sons of Amram; Aaron and Moses: and Aaron was separated, that he should sanctify the most holy things, he and his sons for ever, to burn incense before the LORD, to minister unto him, and to bless in his name for ever.

Ver. 13. And Aaron was separated.] (Exo 28:1-43 Heb 5:4). So was Paul, {Rom 1:1} and so is every faithful minister "separated unto the gospel of God" (ib.). See Gal 1:15.

And to bless in his name.] See Num 6:23. To pronounce God’s blessing upon his people, is no small part of a minister’s duty: to blame, surely, are they that slight it.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

1Ch 23:13. That he should sanctify the most holy things — That he might keep them from pollution: for these most holy things were polluted when they were touched by any other person. He and his sons for ever — Not only his eldest sons the high-priests successively, but all his posterity, or all the priests: for the works here following were not peculiar to the high- priest, but common to all the priests.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

That is, to serve in the most holy place, and to consecrate the holy things.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Aaron was separated--as high priest (see on 1Ch. 25:1-19).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 13. To bless in his name] To bless the people by invoking the name of the Lord.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(13) And Aaron was separated.—Aaron and his sons, as priests, are thus excluded from present consideration. They form the proper subject of 1Ch_25:1-19, and are only mentioned here for the sake of completeness in the reckoning.

That he should sanctify the most holy-things.—Rather, to hallow (or consecrate) him as most holy; literally, holy of holies (qôdesh qŏdâshîm), an expression not applied to Aaron in any other passage of Scripture. The meaning is that the priests represented a higher grade of holiness, a more thorough consecration, than the mere Levites, because they were called to the discharge of a higher and holier ministry.

He and his sons.—All the priests are included with Aaron.

To burn incense.—The Hebrew term means to burn victims as well as incense.

To minister unto him, and to bless in his name—The same words occur (Deu_10:8) with reference to the purpose for which the tribe of Levi was “separated.” The tribe obviously includes the Aaronite clan. (Comp. also Deu_21:5.)

And to bless in his name.—This appears right from Num_6:23. Others render, and to bless His name.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

Now concerning Moses the man of God,.... Raised up by him as a prophet, admitted to great familiarity with him, a lawgiver from him, and the ruler and guide of Israel under him through the wilderness:

his sons were named of the tribe of Levi; were only common Levites; Moses had no ambition to gratify; he sought no honour for his posterity; the civil government was left to Joshua, and the priesthood to Aaron.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Minister. Hebrew, "to sanctify the holy of holies." --- His. Hebrew, "in his name," with solemnity, Numbers vi. 23. The Levites might bless the name of the Lord.

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

That he should sanctify the most holy things; not positively, for so he could not sanctify them, they being already sanctified by God in the highest degree; but negatively, i.e. that he might keep them from pollution; for these most holy things were polluted when they were touched by any other persons.

He and his sons; not only his eldest sons, the high priests successively, but all his posterity, or all the priests; for the works here following were not peculiar to the high priest, but common to all the priests, who might all

burn incense, 2Ch 29:11; Luk 1:9, and to

minister in the temple, and to bless the people in God’s name, Num 6:23; Deu 10:8.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

13. Aaron was separated — The divisions and courses of his sons, the priests, are given in the next chapter, and so not numbered with the ordinary Levites.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

The sons of Amram. From Amram, the first-mentioned son of Kohath, come the two great names of Aaron and Moses. (Exo_6:20) Aaron was separated, and his sons for ever. This statement must be read, both with ver. 3 into the number of Levites mentioned in which Aaron and his sons do not count and with ver. 14, which implies that Moses and his sons did count into that number. The sons of Aaron are dealt with in, 1Ch_24:1-19, infra. That he should sanctify the most holy things. The Hebrew text renders it doubtful whether the rendering here should not rather be, "Aaron was separated to sanctify him as most holy," etc. If it be so, this is the only place where the forcible term, "holy of holies" (most holy) is used of Aaron. The duties of the priest are described as threefold, in this place, viz.: "to burn incense before the Lord, this will carry the idea of making atonement; "to minister to God," on behalf of man, this will be one part of the work of a mediator; and "to bless in the Name of God, this will fulfil the remaining part. For ever. The proviso may, no doubt, include reference to the "ever-living High Priest." The threefold summary of solemn and beneficent duties receives ample illustration from many passages, and in special connection with the names of Aaron and his sons (Exo_28:1, Exo_28:38, 43 29:1, 35, 45, 30:7-10; Num_6:22-27)

Ver. 13.

The threefold functions of the priest.

In the words of this verse the compiler of the Chronicles sums the characteristic functions of the priest. It was now nearly five centuries since these had been distinctly prescribed by heavenly legislation for the religious observance of a nation, and for the religious education of far more than a nation, when David reviews the solemn institution of the priesthood. He wishes to see holy men in their places, and holy duties efficiently discharged. Time has helped to show their importance, and to illustrate the deeper significance which inhered in them. Perhaps it has in some degree availed also to disconnect men"s minds from their pure original. A journeying people, a warring nation, a wandering ark and sometimes dishonoured an irregular celebration of religious service, have all tended in some degree to harm the freshness of impression and of stamp which a Heaven-derived "pattern" should make on men"s hearts though ages and centuries have passed. Now that the nation was settling in its new territory long promised, the crisis was opportune for David to reconnect the great religious authorities of his kingdom with their original beginning. And our chronicler, though added centuries have passed, when he writes, knows their importance too well to omit the record of the fact, even though it be repetition and copy only. The threefold work of the priest is the matter of description here, and consists of

I The duty TO BURN INCENSE BEFORE THE LORD. The burning of the incense on that golden altar in the holy place, which was constantly fed with the costliest of material, was the act distinctively of the priest. For the "stranger to come near" with any view of usurping this function was to incur prompt punishment (Num_16:40; 2Ch_26:16, 2Ch_26:18) Do sudden danger and the threat of wrath impend? the ruler, legislator, prophet, conjures the priest to "take a censer, and put fire therein from off the altar, and put on incense, and go quickly unto the congregation, and make an atonement for them". (Num_16:46, Num_16:47) The burning of the incense was the immediate preliminary of the morning sacrifice, or immediate accompaniment of the evening sacrifice (Exo_30:7, Exo_30:9; Luk_1:9, Luk_1:10; Lev_16:13) and was a very special part of the arrangements of the ceremonial on the great Day of Atonement, and of its sacrifice. (Lev_16:11-13) It is difficult, amid a choice of many theories, to identify with any comfortable assurance the real symbolical significance of incense and its burning, yet the fact remains patent of its close relationship with the act of sacrifice in all the formal services of the Israelites. As it is said, "And without shedding of blood is no remission", (Heb_9:22) so it might almost without qualification be said that without incense there was no shedding of blood for any of the stated sacrificial objects. This would sufficiently defend the use of this part of the high priest"s (and later of the ordinary priest"s) duty, as speaking the very first and chiefest of all that makes up his raison d"etre. But beyond this, it is impossible to doubt that the burning of the incense, in the golden censer and with the special fire, had its own significance, worthy of the priest"s own performing. Whether it were expressive of the fragrant acceptableness of human service and sacrifice to him in heaven, as it ascended; or whether rather its diffusive and pervading influences amid the congregation or the groups of humanity below were regarded; whether it symbolized the rising prayers and aspirations and glowing devotion of those who sought their Father and God, or, as has been suggested, something more specific, as e.g. prayer alone, or that form of prayer called intercession, and so understood, to be regarded as typical of the intercession of the great Intercessor; it spoke some proffered approach of the sinful creature to the condescending Creator, fit to be set forth by the priest himself, and by none inferior to him. For the modern apostle of Christ, for the modern minister and preacher of the truth of Christ, for the modern pastor and under-shepherd of "the flock of God," there is no duty that consists in the offering of sacrifice on their behalf or the burning of incense; but upon such lies perpetual and most solemn the responsibility of pointing to the Sacrifice for sin, and of insisting on all that helps to denote the acceptableness and the fragrance of that Sacrifice so illustrious. There is nothing more incumbent on the man who professes to seek to lead his fellow-creature to God than this. And it should have a prominence given to it, not less decided than that indicated by the place here given in this threefold description of the priest"s duties to the burning of incense.

II The duty TO MINISTER UNTO THE LORD. This simple and expressive description occurs above eighty times in the Pentateuchal, historical, and prophetical books of Scripture. It covers the whole range of those religious services, whether of the congregational or of the individual kind, allowed or appointed as the acceptable methods of the approach to God of his people Israel. He was not accessible to every person directly nor by every directest conceivable method. Long and plain as were the typical teachings of the sacrifices as such, so long and plain was the typical teaching under the ancient system of priests, of this fact, that the high and holy One was to be approached not without introduction, intervention, interposition. The various conditions of the intermediate approach were committed to the faithful priest. He was to become instructed and versed in them. He was to see that the people in no way suffered loss or unnecessary delay or difficulty in complying with them. And he was answerable directly to the Lord, whose servant he was for the people"s sake. Hence he is said to "minister unto the Lord," although it was on behalf of the congregation or the individual Israelite. While, again, the modern preacher and pastor has no duty that can be described as the facsimile of this, yet in the first place, for all congregational prayer at least, his voice performs a service not dissimilar, as for some pastoral helps as well. But much rather would we again trace the deeper analogy. The Minister, the Intercessor, is to be pointed to, of whom it is said, "He is Minister of the sanctuary, and true tabernacle, which the Lord pitched, and not man;" and that "he hath obtained a more excellent ministry, by how much also he is the Mediator of a better covenant". (Heb_8:2, Heb_8:6)

III The duty To BLESS IN THE NAME OF THE LORD. This completes the sketch of the priest"s work. He not only presents sacrifice and burns incense; he not only ushers the worshipper and his worship into the presence of the high and holy God; he also is privileged to speak the great God"s blessings, to pronounce his favour, to assure of his pardon and mercy, and to wake to melody the hearts and voices of the vast congregation sometimes, in response to an announcement of Divine goodness and love. We know now no priests who have power to pronounce in their own right the absolution or remission of sins, or to volunteer the assurance of Divine benediction. The priests of Israel had not themselves such a right. But neither now does God authorize or inspire any class of men, or any individual man, to speak in these tones to their fellowmen, except on the real humble, hearty compliance of these latter with the conditions laid down in Scripture. To these men must apply, not to the voice or even the wisest, holiest judgment of a living man, who cannot tell the inmost heart nor gauge the absolute sincerity of the applicant. Still, indeed, may we speak hope to the repentant, peace to the humble of heart, mercy and love to the trustful and true, but as it were in the quotations of Scripture, and well safe-guarded by the Scripture conditions. All beyond this, all beside this, will be beyond our power and beside our rights. And instead of being the better part of a true priest, we are turned into false prophets even.

Separation and consecration.

Aaron was separated in order that he might be consecrated to the "sanctifying of the most holy things". (see Ex 28) All of us should be consecrated, but some of us may be also called and separated unto some special service. Expressing the consecrated separateness of Christian believers, St. Peter says, "Ye also, as lively stones, are built up a spiritual house, a holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ". (1Pe_2:5)

I THE DIVINE REQUIREMENT OF CHARACTER. Personal holiness and the refined culture of all faculty and virtue are necessary if we would serve God in any sphere. It should be distinctly apprehended that God calls to his service not mens powers, but men with their powers, and so a man"s character God wants consecrated for him and to him.

II THE DIVINE ELECTION TO SERVICE. Much of the difficulty felt concerning God"s election has arisen from our fixing attention on election to privilege, and setting in quite the background election to service. But God puts first "election to service," and bases such election on the known fitness of particular men for particular work. The attendant "privilege" is little more than the accident attending on, or the reward given to, faithful service. Aaron was honoured by his place and sphere of work.

III THE DIVINE SEPARATION TO PARTICULAR SERVICE. God condescends to the minutest things, and fits his people for the smallest places. We easily recognize the Divine call of men upon emergencies, and the special call of the men of genius in every age; but we should feel that every one of us, in the family, the Church, and the world, is called of God, and separated unto his particular work; and "every man, wherein he is called, should therein abide with God.

IV THE RELATION OF ALL SEPARATED ONES TO THE WHOLE. Each, in his separated sphere, is to become an example, and so a sanctifying power, upon the rest. There is a tendency in us all to feel the force of an example shown in some other sphere than our own, and in this way each one of us exerts a real influence on the whole. Aaron pleaded by his example for the sanctified life of every Israelite. Common consecration to God, and openness to yield to all Divine calls and separations, are the secrets of deliverance from all jealousies and envies. R.T.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Sanctify - That he might keep them from pollution: for these most holy things were polluted when they were touched by any other person. He and his - Not only his eldest sons the high-priests successively, but all his posterity or all the priests; for the works here following were not peculiar to the high-priest, but common to all the priests.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

Now concerning Moses the man of God,.... Raised up by him as a prophet, admitted to great familiarity with him, a lawgiver from him, and the ruler and guide of Israel under him through the wilderness:

his sons were named of the tribe of Levi; were only common Levites; Moses had no ambition to gratify; he sought no honour for his posterity; the civil government was left to Joshua, and the priesthood to Aaron.

Keil & Delitzsch — Biblical Commentary on the Old Testament (1861–1891) — public domain (CC PDM 1.0). Text via the HelloAO Bible API. (Old Testament only.)