TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Leviticus 16:1–4.
Here is, I. The date of this law concerning the day of atonement: it was after the death of the two sons of Aaron (Lev 16:1), which we read, Lev 10:1. 1. Lest Aaron should fear that any remaining guilt of that sin should cleave to his family, or (seeing the priests were so apt to offend) that some after-sin of his other sons should be the ruin of his family, he is directed how to make atonement for his house, that it might keep in with God; for the atonement for it would be the establishment of it, and preserve the entail of the blessing upon it. 2. The priests being warned by the death of Nadab and Abihu to approach to God with reverence and godly fear (without which they came at their peril), directions are here given how the nearest approach might be made, not only without peril, but to unspeakable advantage and comfort, if the directions were observed. When they were cut off for an undue approach, the rest must not say, "Then we will not draw near at all," but, "Then we will do it by rule." They died for their sin, therefore God graciously provides for the rest, that they die not. Thus God's judgments on some should be instructions to others.
II.The design of this law.
One intention of it was to preserve a veneration for the most holy place, within the veil, where the shechinah, or divine glory, was pleased to dwell between the cherubim: Speak unto Aaron, that he come not at all times into the holy place, Lev 16:2. Before the veil some of the priests came every day to burn incense upon the golden altar, but within the veil none must ever come but the high priest only, and he but on one day in the year, and with great ceremony and caution. That place where God manifested his special presence must not be made common. If none must come into the presence-chamber of an earthly king uncalled, no, not the queen herself, upon pain of death (Est 4:11), was it not requisite that the same sacred respect should be paid to the Kings of kings? But see what a blessed change is made by the gospel of Christ; all good Christians have now boldness to enter into the holiest, through the veil, every day (Heb 10:19, Heb 10:20); and we come boldly (not as Aaron must, with fear and trembling) to the throne of grace, or mercy-seat, Heb 4:16. While the manifestations of God's presence and grace were sensible, it was requisite that they should thus be confined and upon reserve, because the objects of sense the more familiar they are made the less awful or delightful they become; but now that they are purely spiritual it is otherwise, for the objects of faith the more they are conversed with the more do they manifest of their greatness and goodness: now therefore we are welcome to come at all times into the holy place not made with hands, for we are made to sit together with Christ in heavenly places by faith, Eph 2:6. Then Aaron must not come near at all times, lest he die; we now must come near at all times that we may live: it is distance only that is our death. Then God appeared in the cloud upon the mercy-seat, but now with open face we behold, not in a dark cloud, but in a clear glass, the glory of the Lord, Co2 3:18.
III.The person to whom the work of this day was committed, and that was the high priest only:
Thus shall Aaron come into the holy place, Lev 16:3. He was to do all himself upon the day of atonement: only there was a second provided to be his substitute or supporter, in case any thing should befal him, either of sickness or ceremonial uncleanness, that he could not perform the service of the day. All Christians are spiritual priests, but Christ only is the high priest, and he alone it is that makes atonement, nor needed he either assistant or substitute.
IV.The attire of the high priest in this service.
He was not to be dressed up in his rich garments that were peculiar to himself: he was not to put on the ephod, with the precious stones in it, but only the linen clothes which he wore in common with the inferior priests, Lev 16:4. That meaner dress did best become him on this day of humiliation; and, being thinner and lighter, he would in it be more expedite for the work or service of the day, which was all to go through his hands. Christ, our high priest, made atonement for sin in our nature; not in the robes of his own peculiar glory, but the linen garments of our mortality, clean indeed, but mean.
Continue studying Leviticus 16:1 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
Summary
Leviticus 16:1 serves as a solemn and pivotal introduction to the detailed instructions for Yom Kippur, the Day of Atonement. By immediately referencing the tragic, divinely ordained deaths of Nadab and Abihu, Aaron's sons, this verse profoundly underscores the absolute holiness of God and the severe, life-or-death consequences of approaching Him in any manner not precisely prescribed by His divine commands. It sets the grave theological stage for the meticulous rituals that follow, emphasizing the indispensable need for proper mediation and atonement to safely draw near to a holy God and maintain His dwelling presence among His people.
Context
Literary Context
Leviticus 16:1 directly follows the laws concerning various offerings and the consecration of the priesthood (Leviticus 8-10), as well as detailed purity laws (Leviticus 11-15). The phrase "after the death of the two sons of Aaron" is a direct and chilling callback to the events of Leviticus 10:1-7, where Nadab and Abihu offered "strange fire" before the Lord and were consumed by divine fire. This tragic incident, occurring shortly after their priestly ordination, serves as the immediate and profound catalyst for the specific, highly regulated instructions for the Day of Atonement. The placement of this verse is critical: it establishes that the elaborate and precise rituals of Yom Kippur are not arbitrary but are divinely mandated protocols designed to ensure that the High Priest, and by extension the entire nation, can safely approach a holy God and receive atonement without incurring divine wrath. It highlights the progression from general sacrificial laws to the most sacred annual ritual for national purification.
Historical & Cultural Context
The ancient Israelite worldview revolved around the concept of a holy God dwelling in their midst, first in the Tabernacle and later in the Temple. This divine presence, while a blessing, also posed an inherent danger due to God's absolute purity and humanity's inherent sinfulness. The Tabernacle, with its graded levels of holiness leading to the Most Holy Place, symbolized this reality. Priests were the designated mediators, but even they were subject to strict regulations. The death of Nadab and Abihu was a stark, public demonstration of the non-negotiable nature of God's holiness and the severe consequences of ritual impurity or unauthorized worship, even for those in privileged positions. In the ancient Near East, many cultures approached their deities with various rites, but Israel's God demanded worship strictly according to His revealed will, not human innovation. The Day of Atonement (Yom Kippur), detailed in Leviticus 16, was the single most important day in the Israelite calendar, the only day the High Priest could enter the Most Holy Place, and only after extensive purification rituals. This annual event was crucial for maintaining the covenant relationship between God and Israel, cleansing both the people and the Tabernacle from the accumulated defilement of the past year, thereby allowing God's holy presence to remain among His people. The context of this verse is thus one of profound theological gravity, emphasizing the life-and-death importance of proper reverence and obedience in the presence of the Almighty.
Key Themes
This verse immediately introduces several foundational themes that permeate the book of Leviticus and the broader Pentateuch. Firstly, it underscores the absolute holiness of God (Yahweh), demonstrating that His divine nature demands specific, reverent, and obedient approaches, as seen in the judgment upon Nadab and Abihu in Leviticus 10. Secondly, it highlights the seriousness and consequences of sin, particularly unauthorized worship or ritual impurity, emphasizing that human sinfulness cannot stand in the presence of divine purity without dire repercussions. Thirdly, it establishes the necessity of mediation and atonement, setting the stage for the elaborate rituals of the Day of Atonement, which provide a divinely ordained pathway for sinful humanity to approach a holy God. Finally, it reinforces the theme of divine instruction and obedience, asserting that God Himself initiates and dictates the terms of worship and relationship, not human innovation or preference.
Exposition and Analysis
Key Word Analysis
This refers to the covenant name of God, Yahweh (H3068), emphasizing His self-existent, eternal, and personal nature. The use of this specific name underscores that the instructions given to Moses are not from a generic deity but from the sovereign, covenant-keeping God of Israel. It highlights His authority and the binding nature of His commands, especially concerning His holiness and the proper approach to His presence, which was tragically violated by Nadab and Abihu.
The verb "spake" (H1696) signifies a direct, authoritative, and intentional divine communication. It emphasizes that the instructions for the Day of Atonement are not human inventions or priestly traditions, but a direct revelation from God. The use of dabar highlights God's initiative in providing a means for His people to approach Him safely, even after a severe judgment. It underscores the divine origin and binding nature of the subsequent laws, ensuring that the elaborate rituals are God's design, not man's.
This noun (H4194) refers to the cessation of life, specifically in this context, a divinely inflicted demise. Its inclusion immediately after "the LORD spake unto Moses" creates a stark juxtaposition between divine judgment and divine instruction. The "death" of Nadab and Abihu serves as a perpetual, solemn reminder of the perilous nature of unholy access to God and the ultimate consequence of violating His sacred commands. It underscores the gravity of the instructions that follow, emphasizing that the Day of Atonement procedures are literally life-saving.
The verb "offered" (H7126) here implies "drew near" or "presented." While the specific "strange fire" is detailed in Leviticus 10:1, this verse succinctly refers to their act of drawing near to the LORD with an unsanctioned offering. The tragedy of Nadab and Abihu's death stemmed from how they "drew near" or "offered" before the Lord. This word is crucial for understanding the context, as the entire chapter of Leviticus 16 is about the proper way to "draw near" to God, specifically through the High Priest on the Day of Atonement, ensuring that future approaches are not met with the same fatal consequence.
Verse Breakdown
"¶ And the LORD spake unto Moses"
This opening phrase establishes the divine authority and origin of the instructions that follow. It signifies that the detailed regulations for the Day of Atonement are not humanly devised rituals but are direct commands from Yahweh Himself, communicated through His chosen mediator, Moses. This divine initiative highlights God's sovereign will and His desire to provide a pathway for His people to maintain a relationship with Him despite their sinfulness. It sets the tone for the entire chapter as a divine imperative.
"after the death of the two sons of Aaron"
This clause provides the immediate and solemn context for the entire chapter. It refers to Nadab and Abihu, the eldest sons of Aaron, whose unauthorized offering of "strange fire" resulted in their instantaneous deaths by divine fire, as recorded in Leviticus 10:1-2. This tragic event serves as a stark, unforgettable warning about the absolute holiness of God and the severe consequences of violating His sacred protocols for worship. It underscores the gravity and life-or-death importance of the instructions that are about to be given, making it clear that these are not suggestions but essential safeguards.
"when they offered before the LORD, and died;"
This final clause succinctly summarizes the specific transgression and its immediate, fatal outcome. It emphasizes that their death was a direct result of their action—their "offering" or "drawing near" to the Lord in an unsanctioned manner. The phrase "before the LORD" highlights that their offense was a direct affront to God's holy presence, occurring in His immediate vicinity. This tragic incident serves as the profound theological backdrop, demonstrating the critical need for precise adherence to divine instructions when approaching the Almighty, thereby setting the stage for the meticulous and life-preserving rituals of the Day of Atonement.
Literary Devices
Leviticus 16:1 employs several powerful literary devices to convey its profound message. The most prominent is Juxtaposition, placing the divine command ("the LORD spake unto Moses") immediately after the tragic consequences of disobedience ("after the death of the two sons of Aaron"). This stark contrast highlights the gravity of the instructions to follow, presenting them not as mere rituals but as life-preserving protocols. The verse also functions as a profound Anaphora or Recapitulation, explicitly recalling the event of Nadab and Abihu's death from Leviticus 10, thereby establishing a direct causal link between their transgression and the urgent need for the elaborate atonement procedures. This serves as a powerful Foreshadowing of the meticulousness required for all future priestly service, particularly on the Day of Atonement, emphasizing that access to God is always on His terms, and that those terms are non-negotiable. The entire chapter of Leviticus 16 can be seen as a divine Response to the prior tragedy, providing a structured, divinely ordained pathway for reconciliation and purification, preventing further such incidents and ensuring the continued presence of God among His people.
Theological and Thematic Connections
Leviticus 16:1 profoundly establishes the non-negotiable reality of God's absolute holiness and the perilous nature of sin in His presence. The immediate recall of Nadab and Abihu's death underscores that God's holiness is not an abstract concept but a consuming fire for those who disregard His commands. This verse sets the stage for the entire concept of atonement, demonstrating humanity's desperate need for a divinely provided means of reconciliation. It reveals that while God is holy and just in His judgment, He is also merciful and gracious, providing meticulous instructions for His people to approach Him safely and receive cleansing. The principle is clear: access to God is always on His terms, and His terms are rooted in His unchanging character of perfect holiness, demanding reverence and obedience from all who would draw near.
Reflection and Application
Leviticus 16:1 serves as a timeless reminder of the profound reverence due to God. While the Old Testament sacrificial system has been fulfilled in Christ, the underlying principles of God's holiness and the seriousness of sin remain eternally true. We are called to approach God not casually, but with a deep sense of awe and gratitude, recognizing the immense privilege purchased for us by Christ's sacrifice. This verse challenges us to examine the purity of our worship, our motives, and our obedience. Are we approaching God on our own terms, or on His? Do we truly grasp the cost of sin and the infinite value of the atonement provided? Our worship, whether corporate or individual, should reflect a heart that understands both God's consuming holiness and His boundless grace. It compels us to live lives that honor His commands, not out of fear of immediate death, but out of love and profound respect for the One who has made a way for us to draw near. It calls us to a deeper understanding of the sanctity of His presence and the privilege of communion.
Questions for Reflection
FAQ
Why is the death of Nadab and Abihu so prominently mentioned at the beginning of the Day of Atonement instructions?
The mention of Nadab and Abihu's death in Leviticus 16:1 is crucial because it provides the immediate and solemn theological backdrop for the elaborate and precise rituals of the Day of Atonement. Their unauthorized offering of "strange fire" (as detailed in Leviticus 10:1-2) resulted in their instantaneous death by divine fire. This event served as a stark, unforgettable lesson that God's holiness is absolute and that approaching Him, especially in priestly service, must be done strictly according to His revealed will. By referencing this tragedy, the text emphasizes that the instructions for Yom Kippur are not merely ceremonial procedures but are life-and-death protocols designed to ensure that the High Priest, and through him, the nation, could safely approach a holy God and receive atonement for their sins without incurring divine wrath. It underscores the immense danger of treating God's presence or commands lightly, highlighting the necessity of divine provision for safe access.
Does this verse imply that God is still so strict about worship today, even for believers in Christ?
While the specific ritual laws of the Old Testament, including those for the Day of Atonement, have been fulfilled in Jesus Christ (as discussed in Hebrews 9-10), the underlying principle of God's absolute holiness and the seriousness of approaching Him remains eternally true. Leviticus 16:1 reminds us that God is not to be trifled with, and His character demands reverence. For believers today, this translates into a call for sincere, Spirit-led worship and obedience, offered through the perfect mediation of Jesus Christ, not through human innovation or casual disregard. John 4:24 teaches us to worship God "in spirit and truth," meaning with genuine devotion and according to His revealed nature and will. While the consequences for improper worship are no longer immediate physical death for New Covenant believers, the principle of reverent obedience and the recognition of God's holiness are still vital for a healthy relationship with Him. Our access is by grace through faith, but our approach should always be marked by awe and gratitude for the immense cost of that access.
Christ-Centered Fulfillment
Leviticus 16:1, with its solemn reminder of the consequences of unauthorized access to God, powerfully foreshadows the absolute necessity of a perfect High Priest and a definitive atonement. The tragic death of Nadab and Abihu underscores that human attempts to approach a holy God on their own terms lead only to destruction. This sets the stage for the Day of Atonement rituals, which, though divinely ordained, were temporary and had to be repeated annually, signifying their inherent inability to permanently cleanse sin or provide perfect access (as highlighted in Hebrews 10:1-4).
In Jesus Christ, we find the ultimate fulfillment of all that the Day of Atonement, introduced by this verse, pointed toward. He is our perfect High Priest, not of the Levitical order, but "according to the order of Melchizedek" (Hebrews 7:17). Unlike Aaron, who had to offer sacrifices for his own sins before atoning for the people, Jesus was "holy, innocent, unstained, separated from sinners, and exalted above the heavens" (Hebrews 7:26). He did not offer the blood of goats and calves, but "entered once for all into the holy places, not by means of the blood of goats and calves but by means of his own blood, thus securing an eternal redemption" (Hebrews 9:12). The terrifying holiness of God, which demanded precise adherence and resulted in death for Nadab and Abihu, is now fully satisfied by Christ's singular, perfect sacrifice. Through His atoning work, we are granted bold and confident access to the very throne of grace (Hebrews 4:16), not "after the death of" those who failed, but through the life-giving resurrection of the One who perfectly fulfilled all righteousness and opened a new and living way (Hebrews 10:19-20).