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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 16:12 meticulously outlines a pivotal action within the annual Day of Atonement ritual, instructing the High Priest, Aaron, to enter the Most Holy Place with a censer brimming with burning coals from the altar and his hands full of finely ground, sweet incense. This precise sequence was divinely ordained to create a protective cloud of incense, shielding the High Priest as he approached the mercy seat, thereby enabling the atonement process for the sins of Israel and underscoring the profound reverence and mediated access required to stand before a holy God.
Context
Literary Context
Leviticus 16 delivers the comprehensive divine instructions for Yom Kippur, the Day of Atonement, which stood as the most solemn and significant day in the Israelite liturgical calendar. This chapter is strategically placed after detailed laws concerning purity, offerings, and priestly conduct, thereby emphasizing the profound and recurring need for the nation's purification from sin and defilement. The specific actions described in Leviticus 16:12 are an integral part of a meticulously prescribed sequence that commences with the High Priest's personal purification and vestment changes (Leviticus 16:3-6) and progresses through the unique ritual of the two goats, one for the Lord and one for Azazel (Leviticus 16:7-10). The bringing of the incense into the Most Holy Place immediately precedes the crucial sprinkling of blood upon the mercy seat, underscoring its indispensable role in preparing the way for atonement and symbolizing a reverent, divinely sanctioned approach to God's immediate presence.
Historical & Cultural Context
The setting for this profound ritual is the Tabernacle, the portable sanctuary that served as the tangible dwelling place of God's presence among the Israelites during their wilderness wanderings and early settlement. The "vail" referenced in the verse was a thick, intricately woven curtain, serving as a sacred barrier that separated the Holy Place from the Most Holy Place (or Holy of Holies). Within the Most Holy Place resided the Ark of the Covenant, surmounted by the mercy seat, which symbolized God's throne and the place of His immediate presence (Exodus 26:31-33). Access to this holiest of spaces was severely restricted: only the High Priest was permitted to enter, and only once a year, on the Day of Atonement (Hebrews 9:7). The "censer" was a specialized, consecrated vessel for burning incense, and the "burning coals of fire from off the altar before the LORD" were specifically taken from the brazen altar of burnt offering located in the Tabernacle courtyard (Exodus 27:1-8). This detail profoundly connected the incense offering directly to the sacrificial system and the ongoing purification of the people through blood atonement. This entire elaborate ritual served to highlight the absolute holiness and transcendence of God, the pervasive gravity of human sin, and the indispensable necessity of a divinely appointed mediator to bridge the immense chasm between a holy God and sinful humanity.
Key Themes
Leviticus 16:12 contributes significantly to several overarching themes within the book of Leviticus and the broader Pentateuch. Foremost among these is the theme of God's Holiness and Inaccessibility. The detailed instructions for approaching the Most Holy Place, particularly the High Priest's careful preparation and the protective incense cloud, underscore God's absolute purity and the inherent danger for sinful humanity to approach Him without proper mediation. This reinforces the theme that God is "holy, holy, holy" (Isaiah/6-3) and cannot be approached casually. Another key theme is Atonement and Reconciliation. The verse is an integral part of the Yom Kippur ritual, which was the primary means by which the sins of the entire nation were atoned for, allowing God to continue dwelling among His people. The act of bringing incense into the Most Holy Place, immediately preceding the blood sprinkling, highlights the necessity of both purification and intercession for reconciliation. Lastly, the passage speaks to the theme of Mediated Access. The High Priest acts as the sole representative and mediator for the people, emphasizing that direct, unmediated access to God's presence was not yet granted to all, foreshadowing the need for a perfect, ultimate mediator. This ritual also anticipates the future fulfillment of these themes in the New Covenant, where access is granted through Christ (Hebrews 10:19-20).
Exposition and Analysis
Key Word Analysis
This term (H4289) refers to a specialized pan or fire-holder specifically designed for carrying live coals and burning incense. Its use in this context emphasizes the consecrated and unique nature of the implements required for sacred service within the Tabernacle, particularly for approaching God in the Most Holy Place. It was not an ordinary vessel but one set apart for the most solemn of rituals.
This word (H7004) denotes a fumigation, specifically the divinely prescribed, holy blend of aromatic spices (H5561, çam, for "sweet") detailed in Exodus 30:34-38. This incense was forbidden for common use, underscoring its unique holiness and the exclusivity of its purpose in the worship of God. The phrase "beaten small" (H1851, daq) indicates that the incense was to be meticulously ground into a fine powder, ensuring a complete and potent release of its aroma when burned, creating a dense cloud.
This term (H6532) refers to the thick, ornate curtain that served as a physical and symbolic barrier, separating the Holy Place from the Most Holy Place within the Tabernacle. It powerfully symbolized the separation between sinful humanity and the unapproachable holiness of God's immediate presence. To pass "within the vail" (H1004, bayith, used here in the sense of "within" or "inside") was to enter the very dwelling place of the Almighty, an act of immense privilege and peril, permissible only for the High Priest on this singular day of the year.
Verse Breakdown
"And he shall take a censer full of burning coals of fire from off the altar before the LORD"
This initial clause specifies the High Priest's action (H3947, lâqach, "to take"), the vessel (censer, H4289, machtâh), its contents (full, H4393, mᵉlôʼ, of burning coals of fire, H1513, gechel, H784, ʼêsh), and their sacred source. The coals were to be taken specifically from the brazen altar of burnt offering (H4196, mizbêach) in the courtyard, which was "before the LORD" (H6440, pânîym). This detail is profoundly significant, linking the incense offering directly to the ongoing sacrificial system and the blood atonement that occurred on that altar. It implies that the High Priest's approach to God's immediate presence was predicated on the acceptance of the sacrifices, emphasizing that access to God is always on His terms and through His appointed means.
"and his hands full of sweet incense beaten small"
This segment describes the quantity and precise preparation of the incense. The High Priest was to carry a generous amount, literally "his hands" (H2651, chôphen, dual for "both hands") "full" (H4393, mᵉlôʼ) of the specially prepared, finely ground (H1851, daq) holy incense (H5561, çam, H7004, qᵉṭôreth). The emphasis on "his hands full" suggests a complete and abundant offering, sufficient to create a dense, obscuring cloud, which was crucial for his survival as he entered the divine presence. The meticulous preparation of the incense highlights the reverence and precision required in approaching God.
"and bring [it] within the vail"
This final clause indicates the destination of the censer and incense: the Most Holy Place, behind the veil (H6532, pôreketh). The act of "bringing" (H935, bôwʼ) these sacred elements "within" (H1004, bayith, meaning "inside") the veil was the most sacred and perilous act of the Day of Atonement. It brought the High Priest into the very presence of God, where the mercy seat rested upon the Ark of the Covenant. The immediate purpose, as clarified in the subsequent verse, was to create a cloud of incense that would cover the mercy seat, preventing the High Priest from dying due to direct exposure to God's unmediated glory (Leviticus 16:13).
Literary Devices
Leviticus 16:12 is rich in Symbolism. The "censer full of burning coals" symbolizes the fiery holiness of God, His consuming presence, and the necessary connection to the sacrificial system, where sin was judged and consumed by divine fire. The "sweet incense beaten small" symbolizes the prayers, intercession, and perhaps even the very person of the High Priest, rising as a pleasing aroma to God, representing the purity and perfection required for divine communion. The act of beating the incense small can further symbolize the crushing and suffering involved in true intercession or the necessary humility of the one approaching God. The "vail" is a powerful symbol of Separation—the profound barrier between a holy God and sinful humanity—and the restricted access to God's immediate presence. Furthermore, the entire ritual, including this specific verse, functions as Typology, serving as a prophetic shadow that foreshadows the ultimate High Priest, Jesus Christ, and His singular, perfect act of atonement, which would remove the veil and grant direct, unhindered access to God for all believers.
Theological and Thematic Connections
Leviticus 16:12 encapsulates profound theological truths about God's absolute holiness, the pervasive gravity of human sin, and the indispensable necessity of divine mediation for reconciliation. The meticulous detail and the High Priest's solemn, almost fearful, actions underscore that access to God's presence is not casual or earned by human merit, but is solely by divine provision and requires absolute reverence. The incense cloud, while physically protecting the High Priest, also symbolized the prayers and intercession rising before God, making the approach acceptable and demonstrating the High Priest's role as intercessor. This ritual, with its strict adherence to divine command, pointed forward to a greater and more perfect way of atonement, highlighting God's enduring desire to dwell with His people despite their sin, provided the proper means of purification and approach were observed. It reveals a God who is both transcendentally holy and immanently gracious, providing a way for His people to stand before Him.
Reflection and Application
Leviticus 16:12, though describing an ancient ritual from the Old Covenant, speaks powerfully to our contemporary understanding of worship and our privileged access to God. It serves as a profound reminder that God is utterly holy, distinct from His creation, and that human sin creates an insurmountable barrier between us and Him. The High Priest's careful, almost fearful, approach into the Most Holy Place should instill in us a deep sense of awe, humility, and reverence when we consider the immeasurable privilege we have to approach God today. It cultivates a profound humility, recognizing that our access is not by right, but solely by grace through a divinely appointed mediator. This verse encourages us to consider the seriousness of our own spiritual walk, ensuring that our approach to God in prayer, worship, and daily living is marked by sincerity, purity of heart, and a profound respect for His majesty. It calls us to appreciate the immense cost of our redemption and the precious gift of intimate communion with the living God, prompting us to live lives worthy of such a high calling.
Questions for Reflection
FAQ
Why was it so important for the High Priest to create a cloud of incense before approaching the mercy seat?
The cloud of incense was absolutely crucial for the High Priest's survival and for the successful completion of the atonement ritual. Leviticus 16:13 explicitly states that the cloud of incense was to "cover the mercy seat that is upon the testimony, that he die not." This was not merely a symbolic act but a literal, life-preserving measure. The unmediated presence of God's glory and consuming holiness was too intense for a sinful human to behold directly. The incense cloud served as a merciful screen, a protective barrier that shielded the High Priest from the full, consuming holiness of God, thereby allowing him to perform the atonement ritual without being struck dead. It underscored both God's terrifying holiness and His gracious provision for humanity to approach Him without perishing, demonstrating that even in judgment, God provides a way for His people to draw near.
Christ-Centered Fulfillment
Leviticus 16:12, with its meticulous ritual of the High Priest entering "within the vail" with burning coals and incense, finds its ultimate and perfect fulfillment in the person and work of Jesus Christ. The earthly High Priest's annual, perilous entry into the Tabernacle's Most Holy Place, behind the physical veil, was a profound foreshadowing of Christ's singular, triumphant entry into the true, heavenly sanctuary. The author of Hebrews 9:11-12 explains that Christ, "having become a high priest of the good things to come, through the greater and more perfect tabernacle, not made with hands, that is to say, not of this creation, nor through the blood of goats and calves, but through His own blood, He entered the Most Holy Place once for all, having obtained eternal redemption." The physical veil in the Temple, which served as a barrier between God and humanity, was dramatically torn in two from top to bottom at the very moment of Christ's death on the cross (Matthew 27:51), symbolizing that direct, unhindered access to God's presence was now opened to all believers through Christ's perfect, once-for-all sacrifice. Jesus is the ultimate "way" into God's presence, as He declared in John 14:6. His perpetual intercession for us, like the rising incense, is eternally before God's throne (Hebrews 7:25), making our prayers, worship, and very lives acceptable to the Father.