9:1 The book of Leviticus begins with the Lord’s calling from the tent of meeting to give the laws of sacrifice to his people in a series of speeches (1:1). The very next instance of calling involves Moses, who summons the priests and the elders to put into practice the way of worship through sacrifice.

It is the eighth day after the ordination of the priesthood, a time recognized for new beginnings (cf. comment 8:31–35). Significantly, God’s activity in creation lasted seven days, and the eighth day marked a new beginning of human stewardship. The priestly ordination lasts seven days, with the eighth day marking a new era in the life of God’s people. The Lord will dwell and be worshiped in the tabernacle that was set up on the first day of the new year (Ex. 40:17) and has now become a fully functional tent of meeting.

9:2–4 Preparation for worship begins with carefully selecting the offerings to be brought to the Lord, first for the priest and then for the congregation. This pattern of describing sacrifices before worship has already been established by the book’s structure, which begins with the enumeration of sacrifices (Leviticus 1–7) before arriving to the practice of covenant worship (Leviticus 9). Requirements for the priests include a bull calf as a sin offering (vv. 8–11) and a ram as a burnt offering (vv. 12–14).104 Requirements for the people include a male goat as a sin offering (v. 15), a calf and lamb as a burnt offering (v. 16), a grain offering (v. 17), and finally an ox and ram as a peace offering (vv. 18–21). Aaron is the one to instruct the people, as the priesthood will continue to do in the course of its ministry. Every sacrifice the Lord has thus far required of his people will be offered at the inaugural service with the exception of the guilt offering, since that is the offering of an individual and not fitting for public worship (5:14–6:7). In all there are seven animal offerings in addition to the grain offering, bringing the total to eight sacrifices on the eighth day.105

9:5 Having brought their offerings, the priests, elders, and all the congregation expectantly assemble to stand before the Lord. To stand in the presence of a ruler speaks to the privilege of access and audience with him, as attendants in a royal court (1 Kings 10:8; Dan. 1:5) or as servants before their master (Deut. 1:38). On this day Israel is privileged to stand in these ways before her Lord and Sovereign.

9:6 The goal of covenant worship is fellowship with the Lord. The offerings will thus be made so “that the glory of the Lord may appear to you” (cf. Lev. 9:4, 23). Fellowship for all Israel will be possible because of the priesthood’s ministry at the altar. The daily worship service at the tent of meeting testifies to a God who is present among his people and who promises to meet with them through sacrifice.

9:7 Aaron is called up to the altar to begin his ministry formally as high priest. He is officially commissioned and installed through the performance of the sacrificial service. The emphasis is on atonement, underscored for both priestly ministers and congregation.

9:8–11 Aaron approaches the altar to slaughter the sin offering for himself and his household. The deliberate repetition of his drawing near to the altar together with the rehearsal of sacrificial procedure highlights that the ritual has been executed according to the Lord’s command. The sin offering is described in shorthand; the fuller procedure is assumed (4:3–12), though the description features only how it intersects with the altar.106

Repetition also slows down the action so that we are able to visualize Aaron’s approach and the choreography of sacrificial service. The very personal nature of his identification with the sin offering comes across in the way the blood is handled: Aaron dips his finger in the life-liquid that purifies him. He smears the blood on the horns of the altar and then pours out the rest at its base, returning the animal’s life back to its Giver.107 Aaron’s sons assist him in handling the blood of sacrifice (also 9:12, 18), presenting it to him in ritual vessels that are part of the altar’s assemblage (cf. Num. 4:14; 1 Kings 7:40). The physicality of this ritual enactment powerfully communicates blood’s potency to cleanse, atone, and secure covenant relationship.

9:12–14 The burnt offering for the priests follows the ritual script of Leviticus 1:10–13. Aaron’s sons hand him the sacrificial portions piece by piece in a vivid image of the dismembered animal’s arrangement on the altar. This detail of the priestly family serving together is found nowhere else in the biblical text.

9:15–21 Aaron now presents offerings on behalf of the congregation as its mediator. The sequence of offerings evinces a ritual logic: the sin offering (v. 15) is for purification and removal of sin, the burnt offering (v. 16) is for atonement and worship, the grain offering (v. 17) is a gift of tribute to Israel’s Sovereign, and finally the peace offering (vv. 18–21) enacts covenant fellowship through a shared meal between the Lord and his people. The fullness of the sacrificial system is on display at the inaugural service. While atonement is emphasized, it is part of a larger picture of worship that culminates in fellowship and blessing.

9:22 The service concludes as the creation account concludes, with God’s blessing over his people. Blessing has been woven into the Lord’s relationship with humanity since creation (Gen. 1:28) and is perpetuated in the world through covenant worship (Deut. 28:1–14). From the altar the high priest raises his hands to pronounce the benediction (cf. Deut. 10:8; 2 Chron. 30:27). Lifted hands are a common gesture of prayer (Pss. 28:2; 63:4; 1 Tim. 2:8), but here Aaron raises his hands toward the congregation. Elevated at the altar,108 his physical body bridging heaven and earth, he visibly mediates between the Lord and his people. The hands that were dipped in the blood of sacrifice are now stretched toward Israel. Aaron’s words are performative—not merely a wish but a pronouncement spoken with authority to actualize the blessings of the covenant resulting from the ministry of atonement.

The priestly blessing that Aaron may have used is preserved in Numbers 6:24–26:

    The Lord bless you and keep you;

    The Lord make his face to shine upon you and be gracious to you;

    The Lord lift up his countenance upon you and give you peace.

Aaron is to articulate the divine name three times in this blessing, invoking the protection, grace, and peace that come from relationship with the Lord. Priestly mediation brings the people into communion with their God and speaks over them his life-giving covenantal intention to bless. The significance of blessing for the worshiping community is not simply that of a parting ceremonious word but one that has the power to shape the life of every worshiper. Blessing rings out and ends on the resounding note of peace.

9:23 While Moses has already been in the tent (cf. Lev. 8:10), Aaron has not. Sacrificial ministry at the altar changes this forever. Aaron and the priests are now granted access into the Holy Place, paving the way for ministry in the Lord’s house. Aaron and his sons will henceforth have access to the Lord in the tent as Moses had access on Sinai. Moses enters together with Aaron to confirm him in his role as priestly mediator.

After their audience with the Lord both Moses and Aaron emerge to pronounce blessing on the people again. As they had brought the people’s gifts to the Lord through the altar, they now bring the Lord’s gift to his people in blessing. The Lord stamps his presence on these spoken words by appearing in glory. Glory refers to a manifestation of the Lord’s presence that can be seen (cf. Ex. 24:17). He appears in royal radiant splendor to all the people, manifesting his glory as fire wrapped in a cloud of smoke, with flashes of luminous lightning and a rainbow brilliance (cf. Isa. 6:4; Ezek. 1:26–28).

The Lord’s glory validates the pronouncement of blessing and foreshadows that from now on he will appear through his anointed representative. When the high priest concludes the daily service with the benediction, the congregation will view a representative image of the Lord’s glory through the priest—clothed in the luminous splendor of the golden ephod, gleaming stones of the breastpiece, and golden diadem on the forehead, he displays an image of God’s glory and the shining face of his favor (Num. 6:25).

9:24 At this moment fire comes out from before the Lord’s presence (his throne room in the inner sanctuary), consuming the offerings. He thus validates the ministry of the newly ordained priesthood by showing he has accepted his people’s offerings.109 The fire is a sign of God’s presence that is never to be let die but must continue to burn on the altar as he continues to accept his people’s worship (Lev. 6:9, 12, 13). The inaugural service marks the only time in Leviticus that the glory of the Lord appears. In the future, when the people approach the Lord with their offerings, they will do so in faith that he is present to receive them, as promised: “It shall be a regular burnt offering throughout your generations at the entrance of the tent of meeting before the Lord, where I will meet with you, to speak to you there” (Ex. 29:42).

The people’s response is to “shout,” a word used elsewhere to refer to shouts of joy or even joyful singing. This is a far cry from when the Lord appeared to them wrapped in thick smoke on Sinai’s summit and they stood far off in fear and trembling (Ex. 20:18). Their exultant praise at the Lord’s coming is captured by the prophet Isaiah, who uses this same expression: “Sing, O heavens, for the Lord has done it; shout, O depths of the earth; break forth into singing. . . . For the Lord has redeemed Jacob, and will be glorified in Israel” (Isa. 44:23). The great King has arrived to receive their worship, and the people fall on their faces in homage before him. What is often brought across in English translations as “worship” is the physical act of bowing low with face to the ground (2 Chron. 20:1–3; 29:29). Worship is thus both planned and spontaneous: careful preparation and execution of God’s revealed will finds spontaneous response at the advent of his presence.