Leviticus Chapter 9
More on the Consecration of Priests
A. Introduction: God calls Aaron to minister.
(Leviticus 9:1)
“It came to pass on the eighth day, that Moses called Aaron and his sons, and the elders of Israel.”
The phrase “It came to pass on the eighth day” marks a significant transition in the priestly ministry. The consecration of Aaron and his sons lasted seven full days (Leviticus 8:33–36), emphasizing the completeness and thoroughness of the process. Now, on the eighth day, a new beginning unfolds, symbolizing renewal and the start of ministry service. The number eight in Scripture often represents new beginnings, as seen in the resurrection of Christ, which took place on the first day of the week following the Sabbath (John 20:1). Likewise, after a full week of fellowship and preparation, the priests were ready to begin their service before the LORD.
Moses called Aaron, his sons, and the elders of Israel, signifying that the consecration of the priesthood was not merely a private or family event. It was a national matter, one that publicly confirmed God’s chosen representatives to serve on behalf of the people. The inclusion of the elders was important because they represented the entire congregation of Israel, bearing witness to this divine appointment. Aaron and his sons were being installed not only as mediators between God and Israel but also as servants accountable to both.
The Hebrew term translated “elders” (זְקֵנִים, zeqenim) literally refers to “the bearded ones,” denoting maturity, wisdom, and authority. These elders were recognized leaders among the tribes of Israel. Their presence reinforced the unity of the people and the shared recognition of God’s order for worship and leadership.
This event also demonstrates the divine order in God’s calling. Aaron did not appoint himself, nor did Moses choose him independently. God had selected Aaron by name (Exodus 28:1), and Moses merely acted as God’s instrument in implementing His command. The divine call, the obedience of Moses, and the presence of Israel’s representatives all affirmed that priestly ministry was established by God, not human ambition.
(Leviticus 9:2)
“And he said unto Aaron, Take thee a young bullock for a sin offering, and a ram for a burnt offering, without blemish, and offer them before the LORD.”
Moses instructed Aaron to take a young bull for a sin offering and a ram for a burnt offering. Even though Aaron had spent seven days in consecration and service before the LORD, he still needed atonement for sin. His time of dedication did not make him sinless, for even in the most sacred settings, man’s sinful nature persists. Aaron’s offering therefore symbolized the continued need for cleansing and forgiveness, reminding every priest and believer that no amount of ritual or proximity to holy things can remove sin apart from sacrifice.
The young bull was offered as a sin offering (חַטָּאת, chatta’t), an acknowledgment of personal guilt. Some interpreters, such as John Trapp and Adam Clarke, connect this particular offering with Aaron’s previous sin in the incident of the golden calf (Exodus 32:1–6). Clarke wrote, “This is very probable, as no formal atonement for that transgression had yet been made.” The bull may thus have served as a direct atonement for the grievous sin in which Aaron had led Israel astray, demonstrating God’s grace in both forgiving and appointing him to high service despite his failure.
The ram, offered as a burnt offering (עֹלָה, olah), symbolized total devotion and surrender to God. While the sin offering dealt with guilt, the burnt offering represented the positive dedication of life wholly unto the LORD. It was to be without blemish, foreshadowing Christ, the ultimate High Priest and spotless sacrifice. As it is written in Hebrews 9:14:
“How much more shall the blood of Christ, who through the eternal Spirit offered Himself without spot to God, purge your conscience from dead works to serve the living God?”
This order of offerings is significant: sin must be dealt with before worship and consecration can truly occur. Forgiveness precedes fellowship. Aaron could not approach God in service until his sin had been atoned for and he was cleansed.
Even after a week of intense consecration, God required Aaron to continue offering sacrifices. This teaches that consecration is not a one-time event but a continual posture of heart. The priest, though set apart, must remain humble, ever aware of his dependence upon divine mercy. For those in ministry today, this principle stands unchanged—no amount of prior service or experience replaces the need for ongoing repentance, faith, and renewed dedication to God.
B. Aaron Begins the Priestly Ministry
(Leviticus 9:3–6)
“And unto the children of Israel thou shalt speak, saying, Take ye a kid of the goats for a sin offering, and a calf and a lamb, both of the first year, without blemish, for a burnt offering; also a bullock and a ram for peace offerings, to sacrifice before the LORD, and a meat offering mingled with oil: for to day the LORD will appear unto you. And they brought that which Moses commanded before the tabernacle of the congregation: and all the congregation drew near and stood before the LORD. And Moses said, This is the thing which the LORD commanded that ye should do: and the glory of the LORD shall appear unto you.”
This passage marks a moment of great transition and divine expectation. God commanded Moses to instruct Israel to bring a series of offerings: a kid of the goats for a sin offering, a calf and a lamb for a burnt offering, a bull and a ram for peace offerings, and a grain offering mingled with oil. These were not arbitrary requirements but represented a comprehensive act of worship and atonement. Each offering symbolized a specific aspect of Israel’s relationship with God — sin forgiven, devotion expressed, fellowship restored, and thanksgiving rendered.
The repetition of sacrifices from the prior week served a vital purpose. Though Aaron and his sons had been consecrated, now the entire nation was being called into the presence of God under the newly established priesthood. The announcement, “for today the LORD will appear unto you,” pointed to the manifestation of God’s glory as the divine confirmation of both the priesthood and the sacrificial system. This was not merely a ritual; it was the divine response to obedience.
When the people brought what Moses commanded, the text emphasizes that “all the congregation drew near and stood before the LORD.” This collective movement demonstrated unity and reverence, as the entire nation gathered to witness the visible glory of God. It teaches that when God’s people respond in obedience and faith, His presence follows. The worship of Israel was not to be detached or mechanical but rooted in obedience, expectancy, and community participation.
Moses declared, “This is the thing which the LORD commanded that ye should do, and the glory of the LORD shall appear unto you.” The promise of divine glory was conditional upon obedience. The kabod (כָּבוֹד) of the LORD, derived from the Hebrew root kbd, meaning “weight” or “heaviness,” speaks of God’s overwhelming presence, majesty, and significance. It conveys the idea that when God reveals His glory, His reality and holiness become undeniable and all-consuming. His glory is not abstract light but the manifestation of His nature — His holiness, justice, mercy, and truth revealed before the eyes of His people.
This pattern reflects a timeless principle: glory follows obedience. The priests had consecrated themselves, the people brought their offerings, and now God was about to make His approval and presence visible. This would distinguish Israel from every other nation, confirming that their worship was not to an unseen or indifferent deity, but to the living God who dwelt among them.
(Leviticus 9:7)
“And Moses said unto Aaron, Go unto the altar, and offer thy sin offering, and thy burnt offering, and make an atonement for thyself, and for the people: and offer the offering of the people, and make an atonement for them; as the LORD commanded.”
Here Aaron steps into his priestly office for the first time. The command to “Go unto the altar” was the formal initiation of his active ministry. Up to this point, Moses had acted in the priestly role during the consecration week, but now Aaron begins his own ministry as the high priest of Israel. This is a crucial moment of obedience and transition — the ministry that had been prepared and sanctified over seven days now begins in action.
Aaron was first commanded to offer a sin offering and a burnt offering “to make an atonement for thyself.” Before he could act as a mediator for the people, he had to be cleansed himself. This reflects the divine order that one must be right with God personally before interceding for others. A sinful priest could not atone for a sinful people. Thus, Aaron’s first duty was to deal with his own guilt before attempting to represent Israel before the Holy One.
This principle is later reinforced in Hebrews 5:1–3:
“For every high priest taken from among men is ordained for men in things pertaining to God, that he may offer both gifts and sacrifices for sins: who can have compassion on the ignorant, and on them that are out of the way; for that he himself also is compassed with infirmity. And by reason hereof he ought, as for the people, so also for himself, to offer for sins.”
Aaron’s humanity and sinfulness were not hidden but acknowledged through sacrifice. The office of the priesthood did not exempt him from accountability; instead, it demanded greater humility. Only after Aaron’s personal atonement was he instructed to “offer the offering of the people, and make an atonement for them.” The priest was thus both a sinner and a servant, chosen to mediate on behalf of others but continually dependent upon grace himself.
Aaron’s ministry, like all true ministry, existed not for self-glorification but for the glory of God and the good of His people. The authority granted to him was sacred and solemn. Every act performed at the altar was to be executed “as the LORD commanded.” This phrase underscores that worship and service to God must never be according to human invention but in precise obedience to divine instruction.
The high priest’s role prefigured Jesus Christ, the true and final High Priest, who offered not the blood of bulls or goats but His own sinless blood. As it is written in Hebrews 7:27:
“Who needeth not daily, as those high priests, to offer up sacrifice, first for his own sins, and then for the people’s: for this he did once, when he offered up himself.”
Aaron’s first steps at the altar foreshadowed the perfect priesthood of Christ, who would one day enter the true Holy of Holies, not with the blood of animals, but with His own life to secure eternal redemption.
3. Aaron Offers Sacrifice for His Own Sin, Along with a Burnt Offering
(Leviticus 9:8–14)
“And Aaron therefore went unto the altar, and slew the calf of the sin offering, which was for himself. And the sons of Aaron brought the blood unto him: and he dipped his finger in the blood, and put it upon the horns of the altar, and poured the blood at the bottom of the altar. But the fat, and the kidneys, and the caul above the liver of the sin offering, he burnt upon the altar; as the LORD commanded Moses. And the flesh and the hide he burnt with fire without the camp. And he slew the burnt offering; and Aaron’s sons presented unto him the blood, which he sprinkled round about upon the altar. And they presented the burnt offering unto him, with the pieces thereof, and the head: and he burnt them upon the altar. And he did wash the inwards and the legs, and burnt them upon the burnt offering on the altar.”
Aaron, having received the divine command through Moses, now steps fully into his priestly role by offering the sin offering and burnt offering for himself. The passage opens with an act of profound humility and transparency: “Aaron therefore went unto the altar, and slew the calf of the sin offering, which was for himself.” Though high in position, Aaron began his ministry not with a display of power but with an admission of guilt. Before interceding for others, he first confessed through sacrifice that he too was a sinner in need of atonement. This action demonstrated to Israel that leadership in God’s house is not about status but about submission to divine holiness.
By publicly offering a sacrifice for his own sin, Aaron identified himself with the people he would serve. His example mirrored what later became a permanent principle of priesthood: no man, however consecrated, is exempt from sin’s defilement. As G. Campbell Morgan observes, “Aaron's first act was bringing the sin offering and the burnt offering for himself. He could not be the instrument of mediation between the people and God for worship save as he was brought into right relationship with God.” Aaron had to first be cleansed before he could serve as a mediator for others.
Aaron dipped his finger in the blood and placed it upon the horns of the altar, symbolizing the transfer of sin and the power of atonement through blood. The horns represented strength and divine authority, and the blood upon them indicated that forgiveness came not through human merit but through substitutionary sacrifice. The remainder of the blood was poured at the base of the altar, showing complete submission and surrender to God’s prescribed method of atonement.
The fat, kidneys, and fatty lobe (or “caul”) from the liver were burned on the altar, as commanded. These inner parts represented the seat of vitality and inward devotion, showing that even the unseen parts of life were to be wholly consecrated to God. The remaining flesh and hide were taken outside the camp and burned, symbolizing separation from sin and impurity. The writer of Hebrews later connected this with Christ’s ultimate atonement, declaring,
“For the bodies of those beasts, whose blood is brought into the sanctuary by the high priest for sin, are burned without the camp. Wherefore Jesus also, that He might sanctify the people with His own blood, suffered without the gate.” (Hebrews 13:11–12)
Aaron then proceeded to the burnt offering, killing the animal and sprinkling its blood around the altar. The burnt offering symbolized total dedication to God, the complete yielding of self in worship and obedience. Aaron burned the pieces and the head on the altar, washed the entrails and legs, and placed them with the burnt offering. Every detail of this ritual reflected both obedience and thoroughness in devotion. The washing of the inward parts pointed to the necessity of purity within as well as without. In the priestly ministry, mere outward conformity was insufficient; the heart must also be cleansed.
This act of personal sacrifice set the spiritual foundation for Aaron’s future ministry. Before he could minister the blood of others’ offerings, he must first experience its cleansing power for himself. The principle remains timeless: no servant of God can effectively minister grace and truth to others until he has personally been broken, cleansed, and humbled before the altar of the LORD.
4. Aaron Offers the Sacrifice on Behalf of the People
(Leviticus 9:15–21)
“Then he brought the people’s offering, and took the goat, which was the sin offering for the people, and slew it, and offered it for sin, as the first. And he brought the burnt offering, and offered it according to the manner. And he brought the meat offering, and took an handful thereof, and burnt it upon the altar, beside the burnt sacrifice of the morning. He slew also the bullock and the ram for a sacrifice of peace offerings, which was for the people: and Aaron’s sons presented unto him the blood, which he sprinkled upon the altar round about, and the fat of the bullock and of the ram, the rump, and that which covereth the inwards, and the kidneys, and the caul above the liver: and they put the fat upon the breasts, and he burnt the fat upon the altar: and the breasts and the right shoulder Aaron waved for a wave offering before the LORD; as Moses commanded.”
Having completed his own atonement, Aaron now turns to intercede for the people. The text states, “Then he brought the people’s offering.” This transition underscores a vital sequence — cleansing must precede ministry. Aaron could not stand before God on behalf of others until he had been purified himself. Only a forgiven priest could represent a forgiven people.
Aaron offered the people’s sin offering, burnt offering, grain offering, peace offerings, and the wave offering, fully carrying out the rituals described earlier in Leviticus chapters 1 through 7. Each type of sacrifice expressed a different facet of Israel’s worship:
The sin offering dealt with guilt and reconciliation.
The burnt offering represented total dedication and surrender.
The grain offering expressed thanksgiving and acknowledgment of God’s provision.
The peace offerings symbolized fellowship and communion with God.
The wave offering demonstrated public gratitude and devotion.
These acts were not mere ceremonial repetitions but the foundation of Israel’s covenant relationship with God. Through these sacrifices, the nation acknowledged sin, sought cleansing, and reaffirmed dependence upon divine mercy.
Aaron’s sons assisted in the offerings, bringing him the blood to sprinkle and the fat portions to burn upon the altar. The details of the ritual—sprinkling the blood around the altar, burning the fat, and waving the breast and right thigh before the LORD—were acts of reverent obedience to God’s explicit instructions. The wave offering, lifted before the LORD and then given to the priest, symbolized a shared fellowship between God, priest, and people.
This entire process was performed under the supervision of Moses, ensuring that the priesthood began in full conformity to God’s revealed will. The meticulous repetition of God’s commands highlights that worship is not defined by human creativity but by divine prescription. Aaron and his sons were not innovators in worship but obedient stewards of God’s holiness.
Theologically, this sequence also pointed toward Christ, our eternal High Priest. Just as Aaron first atoned for himself and then for the people, so Christ, though sinless, offered Himself once for all, first sanctifying His office and then reconciling mankind to God. As it is written,
“For such an high priest became us, who is holy, harmless, undefiled, separate from sinners, and made higher than the heavens; who needeth not daily, as those high priests, to offer up sacrifice, first for His own sins, and then for the people’s: for this He did once, when He offered up Himself.” (Hebrews 7:26–27)
Aaron’s ministry that day prefigured the greater ministry of Christ, whose once-for-all sacrifice accomplished what the repeated offerings of bulls and goats could never do — eternal redemption.
5. God Blesses Israel with a Display of His Glory
(Leviticus 9:22–24)
“And Aaron lifted up his hand toward the people, and blessed them, and came down from offering of the sin offering, and the burnt offering, and peace offerings. And Moses and Aaron went into the tabernacle of the congregation, and came out, and blessed the people: and the glory of the LORD appeared unto all the people. And there came a fire out from before the LORD, and consumed upon the altar the burnt offering and the fat: which when all the people saw, they shouted, and fell on their faces.”
After the completion of the sacrificial offerings, Aaron lifted his hand toward the people and blessed them. This act marked both the culmination of the sacrifices and the priestly intercession on behalf of Israel. The lifting of his hand was not a mere gesture but a solemn symbol of mediation and divine favor. Aaron’s blessing demonstrated his heart toward the people he served. His consecration, washing, and waiting upon the LORD had produced in him a sincere desire that God’s favor rest upon Israel. The priest’s role was not one of domination but of service — to pronounce God’s blessing upon those whom he represented before the Almighty.
The Chaldee (Aramaic) paraphrase of the Pentateuch records Aaron’s blessing with these words: “May the Word of Jehovah accept your sacrifice with favor, and remit and pardon your sins.” This paraphrase captures the essence of the priestly benediction — interceding that God would accept, forgive, and dwell among His people. This reflects the later priestly blessing given in Numbers 6:24–26:
“The LORD bless thee, and keep thee: The LORD make His face shine upon thee, and be gracious unto thee: The LORD lift up His countenance upon thee, and give thee peace.”
As Aaron descended from the altar, having offered the sin, burnt, and peace offerings, he had accomplished what the LORD required. His ministry of intercession had begun, and now the nation awaited divine confirmation that their offerings had been accepted.
Aaron’s blessing also prefigured a vital New Testament truth: blessing always follows sacrifice. Every spiritual blessing believers receive in Christ is the result of His perfect sacrifice on the cross. As the Apostle Paul wrote, “Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ” (Ephesians 1:3).
Moses and Aaron Enter the Tabernacle
“Moses and Aaron went into the tabernacle of the congregation, and came out, and blessed the people.”
After completing the sacrifices, Moses and Aaron entered the tabernacle — perhaps for the first time together since its consecration. Aaron, newly ordained as high priest, was now permitted to minister within the sanctuary. Inside, Moses likely instructed him on the sacred duties of maintaining the lamps, laying out the showbread, and burning the incense before the LORD. This was the holy service that Aaron would now perform regularly on behalf of Israel.
When Moses and Aaron emerged from the tabernacle, they once again blessed the people. This second blessing was more than a ritual repetition; it was an affirmation that God’s work had been accepted and His glory was about to be revealed.
G. Campbell Morgan insightfully observed, “The servants of God, whether prophets or priests, have no power to bless men save as they receive it in direct communion with God. Before we can go out and bless the people, we must go in to the Place of Meeting with God…. Forgetfulness of this is the secret of much futility in Christian work, of much fussiness, of much feverishness.” This truth holds for every generation: effective ministry must flow from communion with God. Without the “going in,” there is no power in the “coming out.”
The Glory and Fire of the LORD
“Then the glory of the LORD appeared unto all the people. And there came a fire out from before the LORD, and consumed upon the altar the burnt offering and the fat.”
This was the climax of the consecration — God’s visible approval of the newly instituted priesthood and sacrificial system. The glory of the LORD (Hebrew: kabod YHWH) denotes the visible or tangible manifestation of His presence. Though Scripture does not specify exactly what form this took, it may have been a brilliant radiance emanating from the pillar of cloud (as in Exodus 16:10) or an overwhelming sense of divine majesty that caused the people to tremble. Whatever the case, the LORD made His presence undeniably known among His people.
The fire that came out from before the LORD confirmed His acceptance of the offerings. This divine fire, whether a bolt of lightning or a supernatural flame, consumed the sacrifice entirely. The historian Josephus wrote that the fire appeared to arise from the altar itself, as though the sacrifice spontaneously ignited. Regardless of the physical mechanism, it was clear that this fire was from God, not from human artifice or manipulation. It was a public manifestation seen by all Israel, leaving no doubt that the LORD had received their worship.
This supernatural fire set a precedent throughout Scripture. God often signified His acceptance of sacrifices by sending fire from heaven:
Aaron’s offering (Leviticus 9:24)
Gideon’s sacrifice (Judges 6:21)
Manoah’s offering (Judges 13:19–23)
David’s altar on the threshing floor (1 Chronicles 21:26)
Solomon’s temple dedication (2 Chronicles 7:1)
Elijah’s contest on Mount Carmel (1 Kings 18:38)
Each instance demonstrated that true worship and acceptable sacrifice must originate in God and be sanctified by His presence. The fire symbolized both divine acceptance and purification. As it is written, “For the LORD thy God is a consuming fire, even a jealous God” (Deuteronomy 4:24).
In the New Testament, fire remains a symbol of God’s power and presence. John the Baptist foretold that Christ would baptize “with the Holy Ghost, and with fire” (Matthew 3:11). On the Day of Pentecost, “there appeared unto them cloven tongues like as of fire, and it sat upon each of them” (Acts 2:3). Jesus Himself declared, “I am come to send fire on the earth; and what will I, if it be already kindled?” (Luke 12:49). Thus, the fire of Leviticus 9 points forward to the purifying and empowering work of the Holy Spirit in believers.
The People’s Response
“When all the people saw it, they shouted, and fell on their faces.”
When Israel witnessed the fire and glory of God, they erupted in awe and reverence. Their shouts were not of fear alone but of triumphant worship — the realization that God was truly among them. They fell on their faces, pressing their foreheads to the ground in the ultimate gesture of humility and adoration. As Peter-Contesse notes, “It involved bowing in such a way that the face actually touched the ground. In the Old Testament this gesture was an indication of the most profound and deepest respect before a superior.”
This was the desired end of all worship — not empty ritual, but genuine encounter. As Rooker writes, “The manifestation of the presence of God had specific relevance to this important day in Israel’s history when the sacrificial system officially began; the manifestation of God’s presence at the commencement of sacrificial offerings is a reminder that the goal of worship is to encounter God.”
Morgan further notes the order of the sacrifices as profoundly significant: first the sin offering, then the burnt offering, then the grain offering, then the peace offerings, and finally the wave offering. This order reveals the divine pattern:
Sin put away through atonement.
Life devoted to God in the burnt offering.
Work dedicated in the grain offering.
Communion established through the peace offerings.
Blessing declared through the priestly benediction.
Glory revealed through the presence and fire of God.
Thus, the Levitical order culminated in worship’s true purpose — the people falling before the manifested presence of their holy God, consumed not by judgment, but by awe and reverent joy.
