Commentary - Leviticus 9:1-7

Bird's-eye view

Leviticus 9 marks a pivotal moment in the life of Israel. After the detailed instructions for the tabernacle's construction in Exodus and the laws of the sacrifices in Leviticus 1-7, and after the seven days of Aaron's ordination in chapter 8, we now come to the inauguration of the Aaronic priesthood. This is public worship, formally launched. The eighth day is a day of new beginnings, a theme that ripples throughout Scripture, culminating in the resurrection of our Lord on the first day of the week, which is, in a profound sense, the ultimate eighth day. Here, Aaron, the newly consecrated high priest, is commanded to make atonement for himself and for the people. This chapter is not about abstract ritual; it is a public demonstration of how a holy God makes it possible for a sinful people to draw near to Him. The climax is the appearance of the glory of Yahweh, a visible manifestation of God's acceptance of the sacrifices and His presence with His people. This is the goal of all true worship: to see the glory of God.

The structure is straightforward. Moses, as God's covenant mediator, directs Aaron, the priestly mediator, in his first official duties. Sacrifices are prescribed first for Aaron and then for the people. This order is crucial. The priest who represents the people before God must himself be cleansed. He cannot mediate for others if he himself is defiled. The offerings specified cover the spectrum of sin, consecration, and fellowship, demonstrating a comprehensive approach to reconciliation with God. The entire event is a grand object lesson, a gospel tableau, showing that access to God is only possible through a blood-covered mediator, all of which points us inexorably to the Lord Jesus Christ.

Outline

Context In Leviticus

Leviticus 9 cannot be understood apart from what immediately precedes it. Chapter 8 detailed the seven-day ordination ceremony for Aaron and his sons. For seven days, they remained at the entrance of the tent of meeting, consecrated for their holy office. This period of separation and preparation was essential. They were being set apart from the common to the holy, made fit to stand before Yahweh. Chapter 9 is the public outworking of that private consecration. The eighth day signifies a new beginning. The old is complete, and the new work begins. This chapter is the functional start of the entire sacrificial system as a public institution in Israel. It is the bridge between the legislation of worship (chapters 1-7) and the practice of worship. What follows in chapter 10, the sin of Nadab and Abihu, serves as a stark and immediate warning about the dangers of approaching a holy God improperly, making the meticulous obedience shown in chapter 9 all the more significant.

Key Issues

Verse by Verse Commentary

v. 1 Now it happened on the eighth day that Moses called Aaron and his sons and the elders of Israel;

The seventh day was a day of rest and completion. The seven days of ordination were finished. So, the eighth day is the day of new beginnings. It is the day after a sabbath, the first day of a new week. This is a pattern we see throughout the Bible. Circumcision was on the eighth day, a sign of a new life in the covenant. And most importantly, our Lord Jesus was raised on the first day of the week, the eighth day, inaugurating the new creation. So right here, at the formal beginning of Israel's worship, we have a typological pointer to resurrection life. Moses, acting in his role as the covenant head, calls the leadership together. He calls Aaron and his sons, the newly minted priests, and the elders, the representatives of the people. This is a corporate, covenantal event. The whole nation is being gathered through its representatives to meet with God.

v. 2 and he said to Aaron, “Take for yourself a calf, a bull, for a sin offering, and a ram for a burnt offering, both without blemish, and bring them near before Yahweh.

Before Aaron can offer anything for the people, he must first deal with his own sin. This is a bedrock principle. A mediator for sinners must himself be clean. The author of Hebrews makes much of this point when contrasting Aaron with Christ (Heb. 7:27). Aaron needed to offer sacrifices for his own sins, but Jesus had no sin of His own. The choice of a calf for the sin offering is likely significant. It was with a golden calf that Aaron had recently led Israel into idolatry while Moses was on the mountain. This first official act as high priest is a direct atonement for that very sin. It is a public confession and a public covering. He also brings a ram for a burnt offering, which signifies total consecration and dedication to God. Both animals must be "without blemish," a constant reminder that we cannot offer God our leftovers or our cast-offs. We must give Him the very best, which of course points to the ultimate unblemished sacrifice, the Lamb of God.

v. 3 Then to the sons of Israel you shall speak, saying, ‘Take a male goat for a sin offering, and a calf and a lamb, both one year old, without blemish, for a burnt offering,

Once the priest's sin is dealt with, provision is made for the people. Their offerings mirror Aaron's in principle, though the specific animals differ. They are to bring a male goat for their sin offering. The sin of the people must be atoned for. Then, a calf and a lamb for the burnt offering, signifying their corporate dedication to Yahweh. Notice the specificity. God does not leave the details of worship up to our imagination or personal preference. He commands it precisely. The animals are to be one year old, in the prime of their life, and without blemish. This is not arbitrary ritualism; it is theology made visible. It teaches the people about the gravity of their sin and the high cost of approaching a holy God.

v. 4 and an ox and a ram for peace offerings, to sacrifice before Yahweh, and a grain offering mixed with oil; for today Yahweh will appear to you.’ ”

In addition to the sin and burnt offerings, the people bring peace offerings. These were offerings of fellowship and communion. A portion was burned on the altar to God, a portion went to the priests, and a portion was eaten by the worshipers. This signifies that once sin is dealt with (sin offering) and consecration is made (burnt offering), fellowship with God is possible. The grain offering, representing the fruit of their labor, is also brought. It is the whole of life being brought before God. And then comes the stunning promise that drives the entire event: "for today Yahweh will appear to you." This is the goal. The sacrifices are not an end in themselves. They are the means to an end, and the end is communion with the living God. His manifest presence, His glory, is the anticipated outcome of their obedience.

v. 5 So they took what Moses had commanded to the front of the tent of meeting, and the whole congregation came near and stood before Yahweh.

Here we see simple, straightforward obedience. They did what Moses commanded. The people, the whole congregation, gather. They don't send representatives and stay home. They come near and stand before Yahweh. This is active participation in worship. They are not passive spectators. Their standing "before Yahweh" indicates their posture of reverence, awe, and expectation. They have been promised an appearance from God, and they gather to see it. This is the proper response to God's gracious invitation. He sets the terms, and we obey, and in that obedience, we draw near.

v. 6 And Moses said, “This is the thing which Yahweh has commanded you to do, that the glory of Yahweh may appear to you.”

Moses reiterates the connection between their actions and God's manifestation. The appearance of God's glory is not automatic. It is conditioned on their obedience to His command. "This is the thing which Yahweh has commanded... that the glory... may appear." God's glory is not something we can conjure up or manipulate. But God has ordained that He will manifest His presence in the midst of a people who take His commands seriously. Our worship, when conducted according to His Word, becomes the venue for a divine encounter. The purpose of the commands, the sacrifices, the priesthood, and the tabernacle is all summed up here: that the glory of Yahweh might appear to His people.

v. 7 Moses then said to Aaron, “Come near to the altar and offer your sin offering and your burnt offering, that you may make atonement for yourself and for the people; then offer the offering for the people, that you may make atonement for them, just as Yahweh has commanded.”

The time for instruction is over; the time for action has come. Moses gives the executive command to Aaron. "Come near to the altar." This is a momentous step. For the first time, Aaron will act as the high priest for the nation. Notice the dual atonement mentioned. He must make atonement for himself and for the people. His personal cleansing is instrumentally tied to his ability to minister on behalf of the people. This is a heavy responsibility. And again, the standard is reiterated: "just as Yahweh has commanded." There is no room for improvisation. The entire efficacy of the ritual depends on its faithful execution according to the divine blueprint. Aaron is to be a conduit of God's grace, and that requires him to follow God's instructions to the letter. This is the heart of priestly ministry, a ministry perfectly fulfilled by Christ, who did all that the Father commanded Him.

Application

The principles laid out in this passage are not dusty relics of an ancient religion; they are foundational to our understanding of Christian worship. First, we see that we cannot approach God on our own terms. Worship is a commanded activity, and God sets the rules. Our modern sensibilities may chafe at this, preferring a worship that is spontaneous and self-expressive, but true worship is first and foremost obedient.

Second, we are reminded that our mediators need a mediator. Aaron, the high priest, needed atonement for his own sin before he could represent the people. This should fill us with gratitude for our great High Priest, Jesus, who was without sin and did not need to offer a sacrifice for Himself. He is the perfect mediator precisely because He is the perfect man. Our pastors and elders are still men like Aaron; they need the grace of God as much as anyone in the congregation, and we should pray for them as they lead us.

Finally, the goal of our worship is the same as Israel's: that the glory of God might appear to us. We do not expect a pillar of fire, but we do expect to encounter the living God through the preaching of His Word, the administration of the sacraments, and the fellowship of the saints. When we gather in obedience to His commands, we do so with the confident expectation that He will meet with us. This passage calls us to a serious, reverent, and joyful worship, knowing that the God who promised to appear to Israel is the same God who promises to be with us always, even to the end of the age.