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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 16:14 meticulously outlines a central act of the annual Day of Atonement (Yom Kippur) ritual. The High Priest, having performed the sin offering for himself and his household, enters the Holy of Holies. With solemn precision, he takes a portion of the bullock's blood and applies it directly onto the mercy seat (the lid of the Ark of the Covenant) and then seven times before it. This deeply significant action symbolizes a comprehensive propitiation and purification, underscoring the absolute necessity of blood for atonement and the profound reverence required to approach God's holy presence.
Context
Literary Context
Leviticus 16 presents the most comprehensive and detailed instructions for the Day of Atonement, the most solemn day in the Israelite calendar. The chapter begins by referencing the tragic deaths of Nadab and Abihu in Leviticus 10, which serves as a stark reminder of God's extreme holiness and the rigid requirements for approaching Him. Following this, the chapter outlines the specific preparations and rituals for Aaron, the High Priest, to enter the Holy of Holies. Verse 14 specifically describes the application of the blood from the bullock, which was offered as a sin offering for the High Priest and his household (Leviticus 16:6). This crucial act precedes the sacrifice of the goat for the people's sins and the sending away of the scapegoat (Leviticus 16:15-22), establishing the High Priest's own purification as a prerequisite for mediating on behalf of the nation. The entire chapter emphasizes the gravity of sin and the divine provision for its atonement through blood sacrifice.
Historical & Cultural Context
The Day of Atonement (Yom Kippur) was the only day of the year when the High Priest was permitted to enter the Holy of Holies, the innermost sanctuary of the Tabernacle (and later the Temple), where the Ark of the Covenant and its mercy seat resided. This sacred space was considered the dwelling place of God's manifest presence (Exodus 25:22). The ritual described in Leviticus 16:14 was not merely symbolic; it was believed to be the actual means by which the sins of the High Priest and, subsequently, the entire nation, were covered and atoned for before a holy God. The bullock's blood represented the life given in substitution for the High Priest's own sins, acknowledging that even the holiest human mediator needed cleansing to stand before the divine. The mercy seat (Hebrew: kapporeth) itself was intrinsically linked to atonement, serving as the focal point where God met with His people to grant forgiveness. The precise eastward direction and the sevenfold sprinkling were not arbitrary; they signified a complete, perfect, and divinely ordained act of purification and propitiation necessary to bridge the chasm between a sinful people and a righteous God. The entire ceremony served as an annual reminder of the cost of sin and the gracious provision for reconciliation, deeply embedding the concept of atonement through blood within Israelite consciousness.
Key Themes
Leviticus 16:14 contributes significantly to several key themes woven throughout the book of Leviticus and the broader Pentateuch. Foremost is the theme of God's Holiness and Inaccessibility, emphasizing that a holy God cannot be approached casually or without proper, divinely ordained mediation. This verse highlights the profound separation between a righteous God and sinful humanity, a chasm that necessitates a costly remedy. Closely related is the theme of Atonement by Blood, which posits that "the life of the flesh is in the blood, and I have given it for you on the altar to make atonement for your souls: for it is the blood that maketh an atonement for the soul" (Leviticus 17:11). The sprinkling of the bullock's blood directly on and before the mercy seat underscores that life must be given for life, a substitutionary act to cover sin. Finally, the verse speaks to the theme of Mediation, as the High Priest acts as the sole authorized mediator, representing the people before God. His personal purification is a prerequisite, highlighting the immense responsibility and the need for a sinless mediator, a concept that finds its ultimate fulfillment in the New Testament. The meticulous nature of the ritual also emphasizes Divine Prescription and Obedience, showing that God Himself dictates the terms by which humanity can approach Him and find forgiveness.
Exposition and Analysis
Key Word Analysis
From the root kaphar (to cover, atone), this term refers to the golden lid of the Ark of the Covenant, flanked by two cherubim. It is not merely a cover but the designated "place of covering" or "place of atonement," where God's presence manifested and where propitiation for sin was made. It served as the focal point for God's interaction with Israel concerning their sin.
This primitive root signifies to spirt or besprinkle, especially in the context of expiation or purification. In this ritual, the High Priest's act of applying the blood with his finger is not merely symbolic but conveys the actual transfer of the atoning power of the blood, consecrating the mercy seat and the sacred space, and making propitiation before God.
A primitive cardinal number, "seven" frequently denotes completeness, perfection, divine fullness, or a sacred covenant in biblical contexts. The sevenfold sprinkling of blood upon and before the mercy seat emphasizes the thoroughness, efficacy, and divine perfection of the atonement ritual. It signifies that the cleansing and propitiation were complete, divinely accepted, and fully sufficient for the purpose.
Verse Breakdown
"And he shall take of the blood of the bullock"
This clause identifies the specific atoning agent: the blood derived from the bullock sacrificed as a sin offering for the High Priest and his household (Leviticus 16:6). The emphasis on "blood" signifies that life, which is inherent in the blood (Leviticus 17:11), is given in substitution for the life of the sinner, serving as the divinely appointed means for making atonement.
"and sprinkle [it] with his finger upon the mercy seat eastward"
This describes the precise action and initial location of the blood application. The High Priest uses his finger, indicating a deliberate, personal, and controlled act. The blood is applied directly "upon the mercy seat," the focal point of God's presence and the place of atonement. The "eastward" direction likely refers to the side of the mercy seat facing the entrance of the Holy of Holies, or the orientation of the High Priest as he faced the mercy seat, signifying the direct presentation of the atoning blood to God Himself.
"and before the mercy seat shall he sprinkle of the blood with his finger seven times"
Following the initial direct application, the High Priest performs a repeated, sevenfold sprinkling of the blood "before the mercy seat." This repeated action, using his finger, emphasizes the thoroughness, efficacy, and divine perfection of the atonement being made. The number seven signifies completeness, ensuring that the entire sacred space and, by extension, the people represented, were fully covered and purified by the atoning sacrifice, rendering the sanctuary fit for God's continued presence.
Literary Devices
Leviticus 16:14 is rich in Symbolism. The blood itself is the preeminent symbol, representing life and serving as the divinely appointed means of atonement and purification for sin. Its application signifies the transfer of life given in sacrifice to cover and cleanse. The mercy seat is another profound symbol, representing the very throne of God's presence, where His justice and mercy converge, and where propitiation for sin is made. The act of sprinkling is symbolic of purification, consecration, and the precise application of atoning power. Furthermore, the number seven is a powerful symbol of completeness, perfection, and divine fullness, emphasizing the thoroughness and efficacy of the atonement ritual. The entire passage functions as a detailed Ritual description, meticulously outlining the steps required for a sacred act of reconciliation, highlighting the absolute holiness of God and the precise means by which sinful humanity could approach Him.
Theological and Thematic Connections
Leviticus 16:14 profoundly illustrates several core theological truths: the necessity of blood for atonement, the absolute holiness of God, the concept of substitutionary sacrifice, and the indispensable role of mediation. The meticulous ritual demonstrates that sin creates an insurmountable barrier between humanity and a holy God, a barrier that can only be overcome through a divinely appointed means of propitiation—the shedding and application of innocent blood. The High Priest's careful actions underscore the gravity of sin and the immense reverence required to approach the divine presence. This annual ceremony provided a temporary covering for sins, reminding Israel that true reconciliation required a life given in exchange, ultimately foreshadowing a greater, more permanent sacrifice.
Reflection and Application
Leviticus 16:14, though describing an ancient ritual, speaks powerfully to the enduring truths of God's holiness, the gravity of sin, and the divine provision for reconciliation. It forces us to confront the reality that sin is not trivial; it demands a costly remedy. The High Priest's trembling steps into the Holy of Holies, armed only with the atoning blood, remind us of the immense chasm between a righteous God and sinful humanity, and the utter impossibility of approaching Him on our own terms. This verse cultivates a profound sense of awe and gratitude, knowing that God Himself established the means by which He could be both just and the justifier. For us today, it should deepen our appreciation for the ultimate sacrifice that fulfilled and surpassed this Old Testament shadow, leading us to humble worship and confident access to God through Christ. It calls us to reflect on the seriousness of our own sin and the immeasurable grace extended to us through the atoning work of Jesus.
Questions for Reflection
FAQ
Why was the High Priest required to offer a sacrifice for himself before the people?
The High Priest, despite his sacred office, was still a sinful human being. Before he could mediate for the sins of the nation, he first had to be purified and atoned for his own sins and those of his household (Leviticus 16:6). This underscored the universal nature of sin and the fact that no human mediator is inherently perfect or able to stand before a holy God without divine provision for cleansing. This requirement highlights the profound difference between the Old Testament High Priests and the perfect, sinless High Priest to come, Jesus Christ (Hebrews 7:27-28).
What is the significance of sprinkling the blood "seven times"?
The number "seven" in the Bible often symbolizes completeness, perfection, or divine fullness. Sprinkling the blood seven times upon and before the mercy seat indicated that the act of atonement was thoroughly and perfectly accomplished, fully satisfying God's requirements for purification and propitiation. It conveyed the divine acceptance and efficacy of the sacrifice, ensuring a complete covering for sin. This perfect, sevenfold act points to the "once for all" perfect sacrifice of Christ (Hebrews 10:10).
Was the mercy seat merely a physical object, or did it have deeper meaning?
The mercy seat (Hebrew: kapporeth) was indeed a physical, golden lid on the Ark of the Covenant, but its meaning was profoundly spiritual and theological. It was considered the very place where God's presence manifested (Exodus 25:22) and where He met with His people to grant forgiveness. Its name, derived from the verb "to cover" or "to atone," signifies its function as the focal point of propitiation. It was the "throne of grace" in the Old Testament, foreshadowing the ultimate access to God's grace through Christ (Hebrews 4:16).
Christ-Centered Fulfillment
Leviticus 16:14, with its meticulous ritual of blood application on the mercy seat, serves as a powerful and profound shadow pointing directly to the ultimate work of Jesus Christ. The High Priest's annual, temporary entrance into the earthly Holy of Holies, bearing the blood of animals, finds its eternal fulfillment in Christ, our Great High Priest (Hebrews 4:14). Unlike Aaron, who had to offer sacrifices repeatedly for his own sins and those of the people (Hebrews 7:27), Jesus, being sinless, offered Himself "once for all" (Hebrews 9:12, Hebrews 10:10). His own precious blood, not that of bulls and goats, was shed as the perfect and final atonement, not on a physical mercy seat, but in the heavenly sanctuary itself, securing "eternal redemption" (Hebrews 9:12). Through His sacrifice, Jesus became the true and living "mercy seat," the very place where God's justice is satisfied and His boundless mercy is extended to all who believe (Romans 3:25). We no longer approach a veiled sanctuary with animal blood, but through Christ's finished work, we have bold and direct access to the "throne of grace" (Hebrews 4:16), finding mercy and grace in time of need. The sevenfold sprinkling for completeness in Leviticus is perfectly realized in Christ's singular, all-sufficient sacrifice, which completely and eternally purifies us from all sin (1 John 1:7) and grants us full communion with God.