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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 9:1–7.
Orders are here given for another solemnity upon the eighth day; for the newly-ordained priests were set to work immediately after the days of their consecration were finished, to let them know that they were not ordained to be idle: He that desires the office of a bishop desires a good work, which must be looked at with desire, more than the honour and benefit. The priests had not so much as one day's respite from service allowed them, that they might divert themselves, and receive the compliments of their friends upon their elevation, but were busily employed the very next day; for their consecration was the filling of their hands. God's spiritual priests have constant work cut out for them, which the duty of every day requires; and those that would give up their account with joy must redeem time; see Eze 43:26, Eze 43:27. Now, 1. Moses raises their expectation of a glorious appearance of God to them this day (Lev 9:4): "To day the Lord will appear to you that are the priests." And when all the congregation are gathered together, and stand before the Lord, he tells them (Lev 9:6), The glory of the Lord shall appear to you. Though they had reason enough to believe God's acceptance of all that they had done according to his appointment, upon the general assurance we have that he is the rewarder of those that diligently seek him (even if he had not given them any sensible token of it), yet that if possible they and theirs might be effectually obliged to the service and worship of God, and might never turn aside to idols, the glory of God appeared to them, and visibly owned what they had done. We are not now to expect such appearances; we Christians walk more by faith, and less by sight, than they did. But we may be sure that God draws nigh to those who draw nigh to him, and that the offerings of faith are really acceptable to him, though, the sacrifices being spiritual, the tokens of the acceptance are, as it is fit they should be, spiritual likewise. To those who are duly consecrated to God he will undoubtedly manifest himself. 2. He puts both priests and people upon preparing to receive this favour which God designed them. Aaron and his sons, and the elders of Israel, are all summoned to attend, Lev 9:1. Note, God will manifest himself in the solemn assemblies of his people and ministers; and those that would have the benefit and comfort of God's appearances must in them give their attendance. (1.) Aaron is ordered to prepare his offerings: A young calf for a sin-offering, Lev 9:2. The Jewish writers suggest that a calf was appointed for a sin-offering to remind him of his sin in making the golden calf, by which he had rendered himself for ever unworthy of the honour of the priesthood, and which he had reason to reflect upon with sorrow and shame in all the atonements he made. (2.) Aaron must direct the people to get theirs ready. Hitherto Moses had told the people what they must do; but now Aaron, as high priest over the house of God, must be their teacher, in things pertaining to God: Unto the children of Israel thou shalt speak, Lev 9:3. Now that he was to speak from them to God in the sacrifices (the language of which he that appointed them very well understood) he must speak from God to them in the laws about the sacrifices. Thus Moses would engage the people's respect and obedience to him, as one that was set over them in the Lord, to admonish them. (3.) Aaron must offer his own first, and then the people's, Lev 9:7. Aaron must now go to the altar, Moses having shown him the way to it; and there, [1.] He must make an atonement for himself; for the high priest, being compassed with infirmity, ought, as for the people, so also for himself, to offer for sins (Heb 5:2, Heb 5:3), and for himself first; for how can we expect to be accepted in our prayers for others, if we ourselves be not reconciled to God? Nor is any service pleasing to God till the guilt of sin be removed by our interest in the great propitiation. Those that have the care of the souls of others are also hereby taught to look to their own in the first place; this charity must begin at home, though it must not end there. It is the charge to Timothy, to take care to save himself first, and then those that heard him, Ti1 4:16. The high priest made atonement for himself, as one that was joined with sinners; but we have a high priest that was separated from sinners, and needed no atonement. When Messiah the prince was cut off as a sacrifice, it was not for himself; for he knew no sin. [2.] He must make an atonement for the people, by offering their sacrifices. Now that he was made a high priest he must lay to heart the concerns of the people, and this as their great concern, their reconciliation to God, and the putting away of sin which had separated between them and God. He must make atonement as the Lord commanded. See here the wonderful condescension of the mercy of God, that he not only allows an atonement to be made, but commands it; not only admits, but requires us to be reconciled to him. No room therefore is left to doubt but that the atonement which is commanded will be accepted.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
It seems that they have not paid sufficient attention to the fact that Zachary was a priest and that all priests at that time were obliged by the law of God to offer sacrifice first for their own sins and then for those of the people. Therefore, as it is now proved by the sacrifice of prayer that we are not sinless, since we are [daily] commanded to say, “Forgive us our debts,” so it was proved then by the sacrifice of animal victims that the priests were not sinless, since they were commanded to offer the victim for their own sins.
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Summary
Leviticus 9:7 marks the pivotal moment of Aaron's public inauguration as High Priest, where Moses, acting under divine command, instructs him to initiate his sacred duties. This verse precisely outlines Aaron's foundational responsibility to offer both a sin offering and a burnt offering, first for his own purification and atonement, and then for the people, thereby establishing the necessary reconciliation and access to God's presence, all in strict adherence to the Lord's explicit instructions.
Context
Literary Context
This verse is strategically placed at the culmination of the eight-day ordination ceremony for Aaron and his sons, meticulously detailed across Leviticus 8 and Leviticus 9. Leviticus 8 describes their anointing, consecration, and initial sacrifices, setting them apart for their holy office. Leviticus 9 then records the eighth and final day, which serves as the public inauguration of Aaron's high priestly ministry. Moses' directive in Leviticus 9:7 directly precedes Aaron's performance of these inaugural sacrifices, which spectacularly culminates in the divine manifestation of fire consuming the offerings and the glory of the LORD appearing to the people (Leviticus 9:23-24). The immediate preceding verses (Leviticus 9:1-6) detail Moses' initial instructions regarding the specific animals to be brought for the offerings, underscoring the purpose: to enable the glory of the LORD to appear to His people.
Historical & Cultural Context
The events of Leviticus 9 unfold at the Tabernacle, the divinely ordained portable sanctuary symbolizing God's dwelling presence among Israel. The establishment of the priesthood and the intricate sacrificial system was absolutely paramount for maintaining a holy relationship between a holy God and His chosen, yet inherently sinful, people. While ancient Near Eastern cultures often featured priests as intermediaries, Israel's priesthood was unique in its direct divine institution and the rigorous demands for ritual and moral purity. The explicit requirement for Aaron, the newly consecrated High Priest, to first offer sacrifices for himself before he could mediate for the people was a stark and profound reminder of universal human sinfulness, even for those divinely appointed to the most sacred offices. This requirement stood in sharp contrast to pagan practices, where priests might be perceived as inherently pure or even divine. The specific offerings—the sin offering (chaṭṭâʼâh) and the burnt offering (ʻôlâh)—were not merely symbolic gestures but divinely prescribed means of dealing with the defilement of sin and expressing complete devotion, designed to cleanse and reconcile the worshiper to God, thereby granting access to His holy presence. This entire system was a foundational component of the covenant relationship established at Mount Sinai.
Key Themes
Leviticus 9:7 contributes significantly to several overarching themes within Leviticus and the broader Pentateuch. Foremost is the Holiness of God and the absolute necessity of Atonement. The verse underscores that a holy God cannot dwell among an unholy people without a divinely provided means of reconciliation. This leads to the theme of Mediation, as Aaron is appointed as the human intermediary, though his own need for atonement highlights the limitations of human mediation. The emphasis on "as the LORD commanded" reinforces the theme of Divine Command and Obedience, asserting that acceptable worship and service must strictly adhere to God's revealed will. Furthermore, the provisional and repetitive nature of these sacrifices, especially Aaron's need for personal atonement, subtly introduces the theme of the Provisional Nature of the Old Covenant, foreshadowing the need for a perfect, once-for-all sacrifice and a superior High Priest, a theme extensively developed in the New Testament, particularly in Hebrews.
Exposition and Analysis
Key Word Analysis
The brother of Moses, divinely chosen and consecrated as the first High Priest of Israel. His prominent role in this verse signifies the inauguration of the Levitical priesthood, a central institution for Israel's worship and relationship with God. The command given to him here establishes the foundational duties of his office.
This verb is central to the sacrificial system, meaning "to cover," "to purge," "to make propitiation," or "to make reconciliation." In the context of the sin offering, it signifies an act that definitively deals with sin, not by merely hiding it, but by neutralizing its guilt and consequence in God's sight. The goal is to restore a right relationship between God and the sinner, allowing for the continuation of fellowship. It implies a covering that makes the unholy acceptable to the Holy God, though not a permanent removal of sin in the ultimate sense.
Literally meaning "sin" or "purification offering." This sacrifice was primarily concerned with cleansing from ritual impurity and atoning for unintentional sins committed against God's holy standards, whether known or unknown. It addressed the defilement that sin brought into the community and before God, making the worshiper and the sanctuary fit for God's presence. Its purpose was to purify and remove the barrier of sin.
Derived from a root meaning "to go up" or "to ascend," because the entire animal (except for the hide) was consumed by fire on the altar, ascending as a "soothing aroma" to the LORD. This offering was not primarily for sin but symbolized complete dedication, devotion, and surrender to God. It was an act of worship, expressing the worshiper's desire for full communion and acceptance by God, often made in conjunction with a sin offering to signify a purified and consecrated approach.
Verse Breakdown
"And Moses said unto Aaron, Go unto the altar"
This phrase initiates the divine command, highlighting Moses' indispensable role as God's primary mediator and the conduit through whom divine instructions are conveyed to the newly established priesthood. Aaron's immediate compliance is implied, signifying his acceptance of his weighty new priestly duties and the divine authority that undergirds them. The "altar" specifically refers to the bronze altar of burnt offering, the central place of sacrifice in the Tabernacle courtyard, emphasizing the sacrificial nature of his inaugural ministry.
"and offer thy sin offering, and thy burnt offering"
Moses explicitly specifies the two distinct types of sacrifices Aaron must perform. The prescribed order is profoundly significant: the sin offering for purification and expiation of guilt first, followed by the burnt offering for complete dedication and worship. This sequence underscores a fundamental theological principle: cleansing from sin (atonement) must necessarily precede acceptable worship and full devotion to God.
"and make an atonement for thyself, and for the people"
This clause reveals the dual purpose and the two primary beneficiaries of Aaron's initial offerings. First, atonement is required for Aaron himself, serving as a stark acknowledgment of his own inherent human sinfulness, despite his divine appointment to the highest priestly office. This emphasizes that no human, not even the High Priest, is inherently pure enough to stand before a holy God without prior purification. Second, atonement is made for "the people," signifying Aaron's mediatorial role on behalf of the entire Israelite community, bridging the gap between a holy God and a sinful nation.
"and offer the offering of the people, and make an atonement for them"
This reiterates and expands upon the second part of the previous clause, emphasizing that Aaron is to offer the specific sacrifices brought by the people (as instructed in Leviticus 9:3-4) and to make atonement for them with these particular offerings. It reinforces the critical idea that even the people's offerings require priestly mediation for their efficacy and for the desired reconciliation with God.
"as the LORD commanded"
This concluding phrase serves as an authoritative divine seal, underscoring the absolute divine origin and the non-negotiable necessity of these rituals. It unequivocally removes any notion of human invention or discretion, firmly establishing that the entire sacrificial system and the intricate priestly duties are not arbitrary human traditions but are direct, immutable commands from YHWH (Hebrew, Yᵉhôvâh'), essential for maintaining the covenant relationship and facilitating access to His holy presence.
Literary Devices
The primary literary device at play in Leviticus 9:7 is Command/Instruction. The entire verse is framed as a series of direct imperatives from Moses to Aaron ("Go," "offer," "make an atonement"), clearly outlining the actions that must be performed. This highlights the authoritative nature of the divine law and the hierarchical structure of the Mosaic covenant, where God communicates His will through Moses, who then authoritatively instructs Aaron. There is also a clear instance of Repetition in the phrase "make an atonement for thyself, and for the people" and then "make an atonement for them." This repetition serves to emphasize the critical importance of atonement as the central purpose of the sacrifices, and to clearly delineate the two distinct beneficiaries: Aaron himself and the entire community. Furthermore, the verse implicitly employs Typology, as Aaron's role as High Priest and the necessity of his self-purification, followed by his mediation for the people, foreshadows the inherent limitations of the Old Covenant priesthood and points forward to the need for a perfect, sinless High Priest who would not need to offer sacrifices for Himself.
Theological and Thematic Connections
Leviticus 9:7 profoundly illustrates the foundational theological principles of sin, atonement, and the absolute necessity of mediation. It underscores God's absolute holiness, demanding that sin be dealt with comprehensively before humanity can approach Him. The explicit requirement for Aaron to atone for himself before he could atone for the people reveals the inherent limitation and imperfection of the Old Covenant priesthood; even the divinely chosen mediator was himself a sinner in need of grace. This system, though divinely ordained and efficacious for its time, was by its very nature temporary and preparatory, pointing to a greater, more perfect reality yet to come. It teaches us that access to God is not automatic or based on human merit but requires a divinely appointed means of reconciliation, a truth that finds its ultimate fulfillment in Christ.
Reflection and Application
Leviticus 9:7, though rooted in ancient sacrificial rituals, offers profound and enduring truths for contemporary believers. It serves as a powerful reminder of the pervasive nature of sin, affecting even those called to sacred service, and the absolute necessity of atonement for reconciliation with a holy God. We are called to recognize our own inherent need for purification and forgiveness before we can effectively serve, worship, or approach God. This verse also highlights the foundational principle of divine command and obedience; true worship and effective ministry always flow from humble adherence to God's revealed will, not from human innovation or preference. For us today, this translates into living lives characterized by ongoing repentance and submission, acknowledging that our access to God is not based on our own merit or efforts but entirely on a divinely provided means. It should prompt us to humble ourselves, confess our sins regularly, and rely completely on the perfect and sufficient provision God has made for our atonement through His Son.
Questions for Reflection
FAQ
Why did Aaron, as the newly consecrated High Priest, need to offer sacrifices for himself?
Aaron, despite being divinely chosen and consecrated for the sacred office of High Priest, was still a human being, inherently sinful by nature. The explicit requirement for him to offer a sin offering for himself (Leviticus 9:7) underscored the universal truth that all humanity, without exception, is fallen and in need of atonement. This ritual served to purify him from his own sin and ritual impurity, making him ceremonially clean and morally fit to mediate between a holy God and a sinful people. It also highlighted the inherent limitations of the Old Covenant priesthood, which consisted of imperfect men who themselves needed forgiveness before they could offer it for others (Hebrews 7:27-28).
What was the difference between the "sin offering" and the "burnt offering" in this context?
The "sin offering" (Hebrew, chaṭṭâʼâh') was primarily for atonement for unintentional sins and for cleansing from ritual impurity, addressing the defilement that separated the worshiper from God's holy presence. Its purpose was to "purge" or "purify" the individual and the sanctuary. The "burnt offering" (Hebrew, ʻôlâh') was a sacrifice of complete dedication and devotion to God. The entire animal (except the hide) was consumed by fire on the altar, symbolizing the worshiper's total surrender and commitment to God. While the sin offering dealt with the barrier of sin, the burnt offering expressed the desire for full communion and acceptance, demonstrating a purified and consecrated approach to God. The sequence in Leviticus 9:7 (sin offering then burnt offering) is crucial: purification must precede full dedication and acceptable worship.
Christ-Centered Fulfillment
Leviticus 9:7, with its profound emphasis on the High Priest's personal need for atonement and the temporary, repetitive nature of the animal sacrifices, serves as a powerful type pointing directly to Jesus Christ. Aaron, as the earthly high priest, was a shadow and foreshadowing of the ultimate, perfect High Priest to come. Unlike Aaron, who had to offer sacrifices daily, "first for his own sins and then for those of the people" (Hebrews 7:27), Jesus Christ was "holy, innocent, unstained, separated from sinners, and exalted above the heavens" (Hebrews 7:26). He had no sin of His own for which to atone, making His priesthood infinitely superior. His one-time, perfect sacrifice on the cross, as the Lamb of God who takes away the sin of the world, provided a complete and eternal atonement for all who believe (Hebrews 9:12). The temporary "covering" (Hebrew, kâphar') provided by the Levitical system found its ultimate "removal" of sin in Christ's shed blood (Hebrews 10:4 and Hebrews 10:10-14). Thus, Aaron's imperfect and provisional mediation highlights the absolute sufficiency and perfection of Christ's singular act of mediation, allowing us to "draw near with a true heart in full assurance of faith" into the very presence of God (Hebrews 10:22).