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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 16:5–14.
The Jewish writers say that for seven days before the day of expiation the high priest was to retire from his own house, and to dwell in a chamber of the temple, that he might prepare himself for the service of this great day. During those seven days he himself did the work of the inferior priests about the sacrifices, incense, etc., that he might have his hand in for this day: he must have the institution read to him again and again, that he might be fully apprised of the whole method. 1. He was to begin the service of the day very early with the usual morning sacrifice, after he had first washed his whole body before he dressed himself, and his hands and feet again afterwards. He then burned the daily incense, dressed the lamps, and offered the extraordinary sacrifice appointed for this day (not here, but Num 29:8), a bullock, a ram, and seven lambs, all for burnt-offerings. This he is supposed to have done in his high priest's garments. 2. He must now put off his rich robes, bathe himself, put on the linen garments, and present unto the Lord his own bullock, which was to be a sin-offering for himself and his own house, Lev 16:6. The bullock was set between the temple and the altar, and the offering of him mentioned in this verse was the making of a solemn confession of his sins and the sins of his house, earnestly praying for the forgiveness of them, and this with his hands on the head of the bullock. 3. He must then cast lots upon the two goats, which were to make (both together) one sin-offering for the congregation. One of these goats must be slain, in token of a satisfaction to be made to God's justice for sin, the other must be sent away, in token of the remission or dismission of sin by the mercy of God. Both must be presented together to God (Lev 16:7) before the lot was cast upon them, and afterwards the scape-goat by itself, Lev 16:10. Some think that goats were chosen for the sin-offering because, by the disagreeableness of their smell, the offensiveness of sin is represented: others think, because it was said that the demons which the heathens then worshipped often appeared to their worshippers in the form of goats, God therefore obliged his people to sacrifice goats, that they might never be tempted to sacrifice to goats. 4. The next thing to be done was to kill the bullock for the sin-offering for himself and his house, Lev 16:11. "Now," say the Jews, "he must again put his hands on the head of the bullock, and repeat the confession and supplication he had before made, and kill the bullock with his own hands, to make atonement for himself first (for how could he make reconciliation for the sins of the people till he was himself first reconciled?) and for his house, not only his own family, but all the priests, who are called the house of Aaron," Psa 135:19. This charity must begin at home, though it must not end there. The bullock being killed, he left one of the priests to stir the blood, that it might not thicken, and then, 5. He took a censer of burning coals (that would not smoke) in one hand, and a dish full of the sweet incense in the other, and then went into the holy of holies through the veil, and went up towards the ark, set the coals down upon the floor, and scattered the incense upon them, so that the room was immediately filled with smoke. The Jews say that he was to go in side-ways, that he might not look directly upon the ark where the divine glory was, till it was covered with smoke; then he must come out backwards, out of reverence to the divine majesty; and, after a short prayer, he was to hasten out of the sanctuary, to show himself to the people, that they might not suspect that he had misbehaved himself and died before the Lord. 6. He then fetched the blood of the bullock from the priest whom he had left stirring it, and took that in with him the second time into the holy of holies, which was now filled with the smoke of the incense, and sprinkled with his finger of that blood upon, or rather towards, the mercy-seat, once over against the top of it and then seven times towards the lower part of it, Lev 16:14. But the drops of blood (as the Jews expound it) all fell upon the ground, and none touched the mercy-seat. Having done this, he came out of the most holy place, set the basin of blood down in the sanctuary, and went out.
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Summary
Leviticus 16:11 introduces the pivotal initial step of the Day of Atonement (Yom Kippur) ritual, where Aaron, the High Priest, is commanded to present a bullock as a sin offering for himself and his household. This foundational act profoundly underscores the universal reality of human sinfulness, even for those divinely appointed to mediate, and the absolute holiness of God, necessitating personal purification before the High Priest could undertake the comprehensive atonement for the nation of Israel. It sets the solemn tone for the subsequent rites, emphasizing that access to God's presence is predicated on a divinely provided means of cleansing from defilement.
Context
Literary Context
Leviticus 16 meticulously outlines the procedures for Yom Kippur, the most sacred day in the Israelite calendar, designed to purge the Tabernacle and the people from all defilement and sin. The chapter opens with a somber reminder of the tragic deaths of Nadab and Abihu (Leviticus 10:1-2), emphasizing the extreme sanctity of God's presence and the strict requirements for approaching Him (Leviticus 16:1-2). Verse 11 initiates the High Priest's personal purification, which is an indispensable prerequisite for all subsequent rituals for the nation. This self-atonement precedes the selection of the two goats (Leviticus 16:7-10) and their roles in the national atonement, establishing a hierarchical cleansing process that begins with the mediator himself. The entire chapter builds a coherent narrative of comprehensive, divinely ordained cleansing, culminating in the annual reconciliation of God with His people.
Historical & Cultural Context
The Day of Atonement was the singular day of the year when the High Priest was permitted to enter the Most Holy Place, the innermost sanctuary of the Tabernacle (and later the Temple), where the Ark of the Covenant resided, symbolizing God's unique presence among His people. This annual ritual was utterly vital for maintaining the covenant relationship between Yahweh and Israel, as accumulated sin, both intentional and unintentional, defiled the sacred space and threatened God's continued presence. The High Priest, as the spiritual head and representative of the nation, bore immense responsibility for the spiritual well-being of the community. His personal purity was not merely a private matter but was paramount for the efficacy and legitimacy of the entire national atonement. The "bullock of the sin offering" was a substantial and costly sacrifice, symbolizing the profound gravity of sin and the necessity of a life given in substitution to cover it. This elaborate system, established at Mount Sinai, provided a temporary and symbolic means of reconciliation, pointing to a deeper, ultimate reality. The instructions in Leviticus 16 were foundational to Israel's understanding of sin, holiness, and divine mercy.
Key Themes
Leviticus 16:11 contributes significantly to several overarching themes within the book of Leviticus and the broader Pentateuch. Firstly, it powerfully reinforces the theme of God's absolute holiness and the corresponding requirement for purity in approaching Him. No one, not even the High Priest, can stand before a holy God without a divinely provided means of cleansing. Secondly, it highlights the pervasiveness of human sinfulness, demonstrating that sin is not merely an external act but an inherent condition that affects even the most consecrated individuals. Thirdly, the verse introduces the theme of atonement through substitutionary sacrifice, where the life of an innocent animal is offered to "cover" or "purge" sin, allowing for reconciliation. Lastly, it implicitly points to the imperfection and temporary nature of the Old Covenant system, as the High Priest's own need for repeated atonement foreshadows the need for a perfect, once-for-all sacrifice that would truly remove sin, a theme developed extensively in the New Testament, particularly in the book of Hebrews.
Exposition and Analysis
Key Word Analysis
This term (H6499) refers to a young bull, typically one used for sacrifice. Its selection for the High Priest's personal sin offering underscores the gravity of the High Priest's sins and the high value placed on the atonement. A bullock was a substantial and costly animal, signifying the seriousness with which God viewed sin and the significant price required for its covering. It also points to the strength and vitality offered in substitution.
The Hebrew word (H2403) for "sin offering" denotes not only the sacrifice itself but also the concept of "offence," "sinfulness," "penalty," "expiation," and "purification." It highlights that sin creates a state of defilement or impurity that renders one unfit for God's presence. The sacrifice of the bullock was thus a ritual act designed to cleanse the offerer and the sacred space from the contaminating effects of sin, thereby restoring a right relationship with a holy God. It was a means of purification from the consequences and defilement of sin.
The verb "to make atonement" (H3722) comes from a root meaning "to cover," "to purge," "to make propitiation," or "to reconcile." In the context of the Old Testament sacrificial system, it signifies the act by which the barrier of sin is ritually removed, and reconciliation is achieved between God and humanity. This "covering" was temporary and needed to be repeated annually, signifying a provisional reconciliation that allowed God's holy presence to dwell among an unholy people without consuming them, while simultaneously pointing forward to a future, perfect and permanent covering.
Verse Breakdown
"And Aaron shall bring the bullock of the sin offering, which [is] for himself"
This initial clause establishes Aaron's personal responsibility and the specific nature of the sacrifice. As the High Priest, he was not exempt from the universal human condition of sinfulness. Before he could mediate for the nation, he first had to address his own spiritual defilement. The "bullock" signifies a substantial, costly sacrifice, underscoring the gravity of his own sin and the seriousness of the purification required for one in his sacred office.
"and shall make an atonement for himself, and for his house"
This specifies the scope of Aaron's initial atonement. It extended beyond him personally to include his immediate family ("his house"), acknowledging that sin has a corporate dimension and that the spiritual leader's household also needed to be ritually cleansed to be fit for service and to dwell in proximity to God's holy presence. This act was crucial for the integrity of his priestly office and the sanctity of his domestic sphere, which was intertwined with his public role.
"and shall kill the bullock of the sin offering which [is] for himself"
This final phrase reiterates the personal nature of the sacrifice and the violent, life-ending act required. The killing of the bullock signifies that sin incurs a death penalty and that atonement requires the shedding of blood. As Hebrews 9:22 states, "without shedding of blood is no remission." Aaron himself, not a subordinate, performed this act, demonstrating his direct involvement and accountability in the purification process, emphasizing the solemnity and personal cost of dealing with sin.
Literary Devices
The most prominent literary device employed in Leviticus 16:11 is Repetition. The phrase "which [is] for himself" is strategically repeated twice within this single verse. This emphatic reiteration serves to powerfully underscore the personal nature and paramount importance of Aaron's self-atonement. It highlights that the High Priest, despite his exalted office and divine appointment, was not above the universal human need for purification from sin. Indeed, his own cleansing was the foundational and indispensable prerequisite for the entire Day of Atonement ritual. This literary choice accentuates the absolute holiness of God, before whom no human, regardless of status or spiritual role, could stand without first addressing their own inherent sinfulness. It also subtly foreshadows the unique sinlessness of the ultimate High Priest, Jesus Christ, who would not need to offer a sacrifice for Himself.
Theological and Thematic Connections
Leviticus 16:11 profoundly illustrates the pervasive nature of sin and the absolute holiness of God. It reveals that even the most consecrated human mediator is inherently flawed and requires divine provision for sin. This necessity for the High Priest to atone for himself before atoning for the people highlights the temporary and imperfect nature of the Old Covenant sacrificial system. While effective for ceremonial cleansing and maintaining the covenant relationship, these sacrifices could not truly take away sin or perfect the conscience. They served as a constant reminder of humanity's fallen state and God's unwavering demand for purity, setting the stage for a perfect, once-for-all sacrifice that would fully satisfy divine justice and provide eternal redemption.
Reflection and Application
Leviticus 16:11 serves as a humbling and profound reminder of the universal impact of sin, reaching even to the highest echelons of spiritual leadership. It compels us to acknowledge that no human effort, no spiritual office, and no amount of good works can truly cleanse us from our inherent sinfulness or make us righteous before a holy God. This verse, therefore, should drive us to a deeper and more profound appreciation for the perfect and complete atonement provided by Jesus Christ. Unlike Aaron, who had to repeatedly offer sacrifices for his own sins and those of the people, Christ offered Himself once and for all, a spotless and perfect Lamb, whose sacrifice eternally cleanses us. Our reflection should lead us to profound humility, recognizing our own desperate need for God's grace, and to overflowing gratitude for the perfect High Priest who has fully satisfied God's righteous demands on our behalf, securing our eternal redemption. It also challenges those in spiritual leadership today to maintain personal integrity, humility, and a constant reliance on Christ's atoning work, recognizing that their effectiveness flows not from their own perfection, but from the One they serve.
Questions for Reflection
FAQ
Why did Aaron, as the High Priest, need to make atonement for himself?
Aaron, despite his divine appointment and sacred office, was a human being, part of a fallen humanity. As Romans 3:23 declares, "for all have sinned and fall short of the glory of God." God's absolute holiness meant that even the one chosen to mediate between Him and His people could not stand in His presence without first addressing his own sin and defilement. This personal atonement was a prerequisite, ensuring the High Priest's ritual purity and thus the efficacy of the subsequent national atonement. It underscored the profound truth that no human is inherently righteous enough to approach a holy God without a divinely provided means of cleansing, highlighting the need for a perfect mediator.
What was the significance of using a "bullock" for the sin offering for Aaron and his house?
The use of a "bullock" (a young bull) for the sin offering for Aaron and his household was highly significant for several reasons. First, it represented a substantial and costly sacrifice. In ancient Israelite society, a bullock was a valuable animal, indicating the gravity of the sin being atoned for and the seriousness with which God viewed sin. Second, as a large, strong animal, it symbolized the weight of the High Priest's own sins and those of his household, which required a significant offering. Third, the shedding of its blood was essential, as blood was understood to contain life and was the divinely prescribed means of atonement in the Old Covenant system (Leviticus 17:11). The bullock served as a substitute, bearing the penalty for Aaron's and his family's sins, allowing for ritual cleansing and reconciliation.
Christ-Centered Fulfillment
Leviticus 16:11, with its depiction of Aaron, the High Priest, first offering a sin offering for himself, serves as a powerful and poignant foreshadowing of Jesus Christ, our ultimate and perfect High Priest. Aaron's necessity to atone for his own sins highlights the inherent flaw and temporary nature of the Levitical priesthood; these priests were themselves sinners, requiring repeated sacrifices for their own imperfections before they could intercede for others. This stands in stark contrast to Jesus, our great High Priest, who is "holy, innocent, unstained, separated from sinners, and exalted above the heavens" (Hebrews 7:26). Unlike Aaron, Christ had no need to offer a sacrifice for Himself, because He "committed no sin, nor was deceit found in his mouth" (1 Peter 2:22). His single, perfect, and voluntary sacrifice on the cross was not for His own sins, but "for sins once for all" (Hebrews 7:27), fulfilling the repetitive sacrifices of the Old Covenant. Through His own shed blood, Jesus entered "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 bullock offered by Aaron merely covered sin temporarily; Christ's sacrifice completely removes it, making true and lasting atonement possible for all who believe, transforming the shadow of the Old Covenant into glorious New Covenant reality.