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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Leviticus 9:8–22.
These being the first offerings that ever were offered by the levitical priesthood, according to the newly-enacted law of sacrifices, the manner of offering them is particularly related, that it might appear how exactly they agreed with the institution. 1. Aaron with his own hands slew the offering (Lev 9:8), and did the work of the inferior priests; for, great as he was, he must not think any service below him which he could do for the honour of God: and, as Moses had shown him how to do this work decently and dexterously, so he showed his sons, that they might do likewise; for this is the best way of teaching, and thus parents should instruct their children by example. Therefore as Moses before, so Aaron now offered some of each of the several sorts of sacrifices that were appointed, whose rites differed, that they might be thoroughly furnished for every good work. 2. He offered these besides the burnt-sacrifice of the morning, which was every day offered first, Lev 9:17. Note, Our accustomed devotions morning and evening, alone and in our families, must not be omitted upon any pretence whatsoever, no, not when extraordinary services are to be performed; whatever is added, these must not be diminished. 3. It is not clear whether, when it is said that he burnt such and such parts of the sacrifices upon the altar (Lev 9:10-20), the meaning is that he burnt them immediately with ordinary fire, as formerly, or that he laid them upon the altar ready to be burnt with the fire from heaven which they expected (Lev 9:24), or whether, as bishop Patrick thinks, he burnt the offerings for himself with ordinary fire, but when they were burnt out he laid the people's sacrifices upon the altar, which were kindled and consumed by the fire of the Lord. I would rather conjecture, because it is said of all these sacrifices that he burnt them (except the burnt-offering for the people, of which it is said that he offered it according to the manner, Lev 9:16, which seems to be equivalent), that he did not kindle the fire to burn them, but that then the fire from the Lord fastened upon them, put out the fire that he had kindled (as we know a greater fire puts out a less), and suddenly consumed the remainder, which the fire he had kindled would have consumed slowly. 4. When Aaron had done all that on his part was to be done about the sacrifices he lifted up his hand towards the people, and blessed them, Lev 9:22. This was one part of the priest's work, in which he was a type of Christ, who came into the world to bless us, and when he was parted from his disciples, at his ascension, lifted up his hands and blessed them, and in them his whole church, of which they were the elders and representatives, as the great high priest of our profession. Aaron lifted up his hands in blessing them, to intimate whence he desired and expected the blessing to come, even from heaven, which is God's throne. Aaron could but crave a blessing, it is God's prerogative to command it. Aaron, when he had blessed, came down; Christ, when he blessed, went up.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
Something of this sort has also been written about Aaron in the book of Leviticus, namely, that “he raised up his hands over the people and blessed them.” I gather from this that the saying expresses a mystery, namely, that the one who blesses someone must be adorned with works that distinguish him from the many and raise him above them. For when he is going to bless the people, the hands of Aaron are raised on high. So if someone has his hands down toward earthly things, he does not intend to bless anyone.
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Summary
Leviticus 9:22 captures a pivotal moment in Israel's nascent priestly system, depicting High Priest Aaron's inaugural act of blessing the congregation. This sacred pronouncement immediately follows his completion of the foundational sin, burnt, and peace offerings, signifying God's acceptance of the newly established priesthood and sacrificial system. It serves as a tangible impartation of divine favor upon the people, mediated through their appointed spiritual leader, marking the culmination of the Tabernacle's inauguration and the commencement of regular worship.
Context
Literary Context
Leviticus 9:22 serves as a climactic point in the narrative arc that begins in Leviticus 8 and continues through the preceding verses of Leviticus 9. Chapter 8 meticulously details the seven-day consecration ceremony for Aaron and his sons, where Moses, acting under divine instruction, anoints and purifies them, setting them apart for their holy office. This rigorous preparation establishes their unique status and authority to mediate between God and Israel. Chapter 9 then describes their first official priestly acts, with Aaron performing a series of prescribed sacrifices: a sin offering for himself, followed by a sin offering, burnt offering, and peace offerings for the congregation. These offerings, presented on the newly consecrated altar, demonstrate the practical inauguration of the Tabernacle's worship. Aaron's blessing in verse 22 immediately precedes the dramatic manifestation of the glory of the LORD and the miraculous consumption of the offerings by fire from the LORD, as recorded in Leviticus 9:23-24. This divine validation confirms God's approval of Aaron's ministry and the entire sacrificial system, cementing the significance of the blessing as a divinely sanctioned act.
Historical & Cultural Context
In ancient Israel, the High Priest occupied an unparalleled position as the primary mediator between the holy God and His covenant people. This role transcended mere ceremony; it encompassed immense spiritual authority and bore the weighty responsibility for maintaining the covenant relationship through prescribed rituals. The act of blessing, particularly when performed by a priest, was understood not as a mere wish, but as a formal, authoritative declaration and impartation of divine favor, prosperity, and well-being. It was a performative utterance, believed to channel God's goodness directly to the recipients. The specific offerings mentioned—the sin offering, the burnt offering, and the peace offering—were fundamental to Israelite worship. The sin offering addressed unintentional sins and purified the worshiper, the burnt offering symbolized complete dedication and atonement, and the peace offering fostered fellowship and communion between God and the worshiper. The precise sequence of these sacrifices preceding the blessing underscored a foundational theological principle: access to God's favor and fellowship was predicated upon atonement and purification from sin, coupled with complete devotion to Him. Aaron's descent from the altar after offering these sacrifices for the people marked the completion of the atoning work, rendering the people ready to receive the divine blessing.
Key Themes
Leviticus 9:22 contributes significantly to several overarching themes within the book of Leviticus and the broader Pentateuch. The theme of Mediation is central, as Aaron acts as the divinely appointed intermediary between God and the people, performing sacrifices and conveying blessings. This highlights humanity's need for a go-between to approach a holy God. The verse also reinforces the theme of Holiness and Purity, emphasizing that access to God's presence and blessing is contingent upon proper purification and atonement, achieved through the prescribed sacrificial system. The sequence of "sacrifice then blessing" underscores the theme of Divine Order and Covenant Faithfulness, demonstrating that God's favor is bestowed according to His established laws and in response to obedient worship. Finally, the dramatic divine validation that follows in Leviticus 9:23-24 powerfully illustrates the theme of God's Presence and Approval, confirming His acceptance of the Tabernacle worship and the priestly ministry.
Exposition and Analysis
Key Word Analysis
This refers to Aaron, the brother of Moses, who was divinely appointed as the first High Priest of Israel. His name, of uncertain derivation, identifies the specific individual whose actions are central to this verse and the inauguration of the Levitical priesthood. His unique role as mediator is highlighted by his performance of the sacrifices and the subsequent blessing.
This verb signifies "to lift, carry, or bear." In this context, it describes Aaron's physical gesture of raising his hand (or hands) toward the congregation. This was a universally recognized posture in the ancient Near East and within Israel for solemn invocation, prayer, and the impartation of a blessing. It visually conveyed the idea of channeling or bringing divine favor down from above, establishing Aaron as the conduit of God's blessing.
This highly significant primitive root means "to kneel; by implication to bless God (as an act of adoration), and (vice-versa) man (as a benefit)." When God blesses, He bestows good, prosperity, and favor. When a human, especially a priest, blesses others, it is an authoritative declaration of divine favor, not a mere wish. Aaron's act was a formal, priestly pronouncement on behalf of God, conveying God's covenantal goodness and provision to His people, made possible by the preceding sacrificial work.
This verb means "to descend" or "to go downwards." Aaron's descent from the altar is a crucial spatial and temporal indicator. It signifies the completion of his atoning and consecratory work at the altar, the sacred place of sacrifice. His movement from the elevated position of offering to the level of the people emphasizes the flow of divine grace and favor, mediated through the priestly service, from God (via the altar) to His congregation.
Verse Breakdown
"And Aaron lifted up his hand toward the people"
This clause describes the High Priest's preparatory physical gesture. The raising of his hand (singular, but often understood as both hands in such contexts) was a recognized, solemn posture for invoking and imparting a blessing. It visually communicated Aaron's official capacity as God's representative, mediating between the divine and the human, and preparing the congregation to receive the sacred pronouncement.
"and blessed them"
This is the core action of the verse, following the preparatory gesture. Aaron formally pronounced a divine blessing upon the entire congregation of Israel. This was a declarative act, conveying God's favor, protection, and provision. Crucially, this blessing was made possible and validated by the preceding sacrificial rites, serving as the divine response to the people's approach through the prescribed means of worship.
"and came down from offering of the sin offering, and the burnt offering, and peace offerings"
This final clause provides the essential context and timing for Aaron's blessing. It explicitly states that the blessing occurred after he had successfully completed the presentation of the three crucial types of sacrifices: the sin offering (for atonement), the burnt offering (for complete dedication), and the peace offerings (for fellowship and communion). This precise sequence is vital: atonement and reconciliation must precede the impartation of divine blessing and fellowship. Aaron's descent from the altar signifies the completion of the sacrificial work, indicating that the people had been made acceptable and were now ready to receive God's unhindered favor.
Literary Devices
Leviticus 9:22 is rich in Symbolism. Aaron's act of "lifting up his hand" is a powerful visual symbol of invocation and transmission, portraying the High Priest as the divinely appointed conduit through whom God's blessing flows to the people. His "coming down from offering" symbolizes the completion of the atoning work and the transition from the sacred, elevated space of sacrifice to the communal space of blessing, emphasizing that divine favor is a direct consequence of proper atonement and obedience. The verse also employs Cause and Effect, where the diligent and obedient performance of the prescribed sacrifices by the priest and people directly leads to the reception of God's blessing and the manifestation of His glory. Furthermore, the entire scene functions as Foreshadowing, pointing to the ultimate priestly work of Jesus Christ, whose perfect, once-for-all sacrifice would enable a far greater, eternal, and more direct blessing for all who believe, fulfilling the temporary and incomplete shadows of the Old Covenant.
Theological and Thematic Connections
Leviticus 9:22 profoundly illustrates a foundational principle of biblical theology: atonement and reconciliation are prerequisites for divine blessing and unhindered access to God. Aaron's mediatorial role, first performing sacrifices and then delivering a blessing, underscores humanity's inherent need for an intermediary to approach a holy God. This foundational principle reveals God's gracious desire to bless His people, but always on the basis of His righteous requirements, which necessitate the covering of sin. The sequence here—sacrifice, then blessing—is a recurring theme throughout redemptive history, culminating in the New Covenant where Christ's singular, perfect sacrifice makes possible the outpouring of every spiritual blessing upon all who believe.
Reflection and Application
Leviticus 9:22 offers profound and enduring insights for believers today, reminding us that God's heart is eternally inclined to bless His people, but that this blessing flows from a right relationship with Him, established through proper atonement. While we no longer approach God through the blood of animals or a human high priest, the underlying principle remains immutable: our access to God's holy presence and His boundless blessings is entirely dependent on the perfect, once-for-all sacrifice and ongoing mediation of Jesus Christ. This verse should inspire in us a deep and abiding sense of gratitude for the finished work of Christ, which has irrevocably opened the way for us to receive "every spiritual blessing in the heavenly places" (Ephesians 1:3). It also calls us to embrace our own identity as a "royal priesthood" (1 Peter 2:9), commissioned to bless others through our lives, words, and actions, reflecting the divine favor and grace we have so freely received. We are not merely passive recipients of blessing, but active channels of it, empowered by the Holy Spirit to extend God's transformative grace and truth to a world desperately in need.
Questions for Reflection
FAQ
Why did Aaron lift up his hands when he blessed the people?
The lifting of hands was a deeply ingrained and significant gesture in ancient Near Eastern and Israelite culture, particularly in acts of prayer, solemn invocation, and the pronouncement of blessing. For a priest, this gesture symbolized the act of channeling or imparting divine favor from God to the people. It was a visual representation of his mediatorial role, signifying that the blessing did not originate from Aaron himself, but was being conveyed through him from a higher, divine source—ultimately from God. This posture also served to command the attention of the congregation and prepare them to reverently receive the solemn pronouncement of blessing.
What is the significance of Aaron "coming down" from the altar before blessing the people?
Aaron's descent from the altar is profoundly significant. The altar was the most sacred space where the atoning and dedicatory sacrifices were performed, serving as the crucial point of mediation between God and humanity. His "coming down" indicates the successful completion of the sacrificial rites, signifying that the work of atonement and reconciliation had been fully accomplished. By descending, he transitioned from the elevated, holy place of propitiation to the level of the people, demonstrating that the way had been cleared for God's favor to flow directly and unhindered to them. This movement underscores a vital divine order: the necessary work of dealing with sin (performed on the altar) must precede the impartation of unhindered blessing (to the people). It also highlights the High Priest's dual, interconnected role—offering to God and ministering to the people.
Christ-Centered Fulfillment
Leviticus 9:22 finds its ultimate and glorious fulfillment in the person and work of Jesus Christ, our Great High Priest. Aaron's act of blessing the people after offering the prescribed sacrifices powerfully foreshadows Christ's perfect and eternal mediatorial work. Unlike Aaron, who, as a sinful human, had to offer sacrifices for his own sins before he could offer for the people (Hebrews 7:27), Jesus, being entirely without sin, offered Himself as the one perfect and sufficient sacrifice for all humanity, once for all (Hebrews 9:26). Aaron's descent from the altar, having completed the atoning work, prefigures Christ's triumphant declaration "It is finished!" on the cross (John 19:30), signifying the complete and final accomplishment of His redemptive work. Just as Aaron then blessed the people, Christ, having secured eternal redemption through His blood, now bestows upon believers "every spiritual blessing in the heavenly places" (Ephesians 1:3). His "lifting up of hands" is seen not in a physical gesture, but in His glorious ascension to the right hand of God, from where He continually intercedes for us (Romans 8:34) and pours out the Holy Spirit, the ultimate blessing of the New Covenant (Acts 2:33). Thus, Aaron's blessing in Leviticus 9:22 is a beautiful, albeit incomplete, shadow of the boundless grace, favor, and eternal life that flow to us through Jesus Christ, the Lamb of God who takes away the sin of the world (John 1:29).