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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 16:15–19.
When the priest had come out from the sprinkling the blood of the bullock before the mercy-seat, 1. He must next kill the goat which was the sin-offering for the people (Lev 16:15) and go the third time into the holy of holies, to sprinkle the blood of the goat, as he had done that of the bullock; and thus he was to make atonement for the holy place (Lev 16:16); that is, whereas the people by their sins had provoked God to take away those tokens of his favourable presence with them, and rendered even that holy place unfit to be the habitation of the holy God, atonement was hereby made for sin, that God, being reconciled to them, might continue with them. 2. He must then do the same for the outward part of the tabernacle that he had done for the inner room, by sprinkling the blood of the bullock first, and then that of the goat, without the veil, where the table and incense-altar stood, eight times each as before. The reason intimated is because the tabernacle remained among them in the midst of their uncleanness, Lev 16:16. God would hereby show them how much their hearts needed to be purified, when even the tabernacle, only by standing in the midst of such an impure and sinful people, needed this expiation; and also that even their devotions and religious performances had much amiss in them, for which it was necessary that atonement should be made. During this solemnity, none of the inferior priests must come into the tabernacle (Lev 16:17), but, by standing without, must own themselves unworthy and unfit to minister there, because their follies, and defects, and manifold impurities in their ministry, had made this expiation of the tabernacle necessary. 3. He must then put some of the blood, both of the bullock and of the goat mixed together, upon the horns of the altar that is before the Lord, Lev 16:18, Lev 16:19. It is certain that the altar of incense had this blood put upon it, for so it is expressly ordered (Exo 30:10); but some think that this directs the high priest to the altar of burnt-offerings, for that also is here called the altar before the Lord (Lev 16:12), because he is said to go out to it, and because it may be presumed that that also had need of an expiation; for to that the gifts and offerings of the children of Israel were all brought, from whose uncleanness the altar is here said to be hallowed.
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Summary
Leviticus 16:15 describes a pivotal moment in the annual Day of Atonement ritual, detailing the high priest's actions concerning the goat designated as the sin offering for the Israelite people. This verse outlines the solemn act of sacrificing the goat, bringing its atoning blood into the Most Holy Place behind the veil, and meticulously sprinkling it upon and before the mercy seat. This precise procedure underscores the profound gravity of sin, the divine requirement for a blood atonement, and God's unique provision for reconciliation and purification for His covenant nation.
Context
Literary Context
Leviticus 16 contains the comprehensive divine instructions for Yom Kippur, the Day of Atonement, the most sacred day in the Israelite liturgical calendar. The chapter opens by emphasizing the solemnity and danger of approaching God's presence, particularly in light of the recent judgment on Nadab and Abihu for unauthorized worship (Leviticus 10). Prior to interceding for the nation, the high priest, Aaron, must first perform intricate purification rituals for himself and his household, including the sacrifice of a bull as a sin offering (Leviticus 16:3-14). Following this personal atonement, two goats are presented for the sin offering of the people (Leviticus 16:5), with lots cast to determine which is "for the LORD" and which "for Azazel" (Leviticus 16:8). Leviticus 16:15 specifically details the sacrifice and blood application of the goat "for the LORD," mirroring the high priest's earlier actions with the bullock's blood for his own atonement, as described in Leviticus 16:14. This verse represents the climactic moment of the blood ritual within the sanctuary, addressing the corporate sins of the people.
Historical & Cultural Context
The Day of Atonement (Yom Kippur) was the singular occasion each year when the high priest was permitted to enter the Most Holy Place (Holy of Holies) within the Tabernacle, and later the Temple. This innermost sanctuary housed the Ark of the Covenant, surmounted by the mercy seat, which was considered the earthly dwelling place of God's presence (Exodus 25:22). The elaborate rituals prescribed in Leviticus 16 were designed to cleanse the sanctuary itself, the priesthood, and the entire nation of Israel from all their sins, impurities, and defilements, whether intentional or unintentional, accumulated throughout the year. The "sin offering" (Hebrew chaṭṭāʾt) was a central component of Israelite worship, signifying a sacrifice made to atone for sin and restore ritual purity. The blood, understood as containing the life force (Leviticus 17:11), was the divinely appointed means of making atonement. Bringing the blood "within the vail" symbolized bringing the very life of the innocent substitute into God's immediate presence to cover the sins of the people, emphasizing God's profound holiness and the absolute necessity of propitiation for sin.
Key Themes
Leviticus 16:15 contributes significantly to several major theological themes within the book of Leviticus and the broader Pentateuch. It powerfully underscores the Holiness of God, demonstrating that a holy God cannot dwell among an unholy people without a divinely ordained means of purification. The verse highlights the Seriousness of Sin, revealing that sin creates a barrier between humanity and God, necessitating a costly, life-for-life atonement. It emphasizes the concept of Substitutionary Atonement, where an innocent life is sacrificed to bear the penalty of another's sin. This act of atonement, particularly the application of blood to the mercy seat, is central to the theme of Reconciliation and Access to God, showing how God graciously provides a way for His sinful people to approach Him and maintain covenant relationship. The meticulous ritual also speaks to the theme of Divine Prescription and Obedience, illustrating that atonement must occur precisely according to God's revealed will, as seen in the detailed instructions throughout Leviticus.
Exposition and Analysis
Key Word Analysis
This term (H2403) refers to an offense, habitual sinfulness, its penalty, or the sacrifice made for expiation. In the context of Leviticus 16:15, it specifically denotes the sacrifice designed to atone for sins and ritual impurities, thereby purifying the people and the sanctuary. It addresses the defilement caused by sin, restoring the community to a state of ritual cleanness before God. The goat served as the primary chaṭṭâʼâh for the entire congregation, highlighting the corporate nature of sin and the need for national cleansing.
This word (H1818) signifies the life force, that which when shed causes death. In the Mosaic covenant, blood was the divinely appointed means of atonement (Leviticus 17:11). The act of bringing the blood into the Most Holy Place and applying it to the mercy seat symbolized the offering of an innocent life in substitution for the guilty, making propitiation for sin and enabling reconciliation with a holy God.
This term (H3727) refers to the golden lid covering the Ark of the Covenant in the Most Holy Place. Derived from the verb meaning "to cover" or "to atone," the kappôreth was literally the "place of covering" or "place of atonement." It was here, above the cherubim, that God's presence was manifested (Exodus 25:22), and where the sprinkled blood of the sin offering was applied to achieve reconciliation between a holy God and a sinful people. The act of sprinkling blood upon and before the kappôreth was the climactic moment of atonement, signifying the covering of sin and the appeasement of divine wrath.
This primitive root (H5137) means "to spirt" or "besprinkle," especially in expiation. The act of sprinkling the blood was not merely a symbolic gesture but a divinely commanded ritual action that conveyed the efficacy of the atonement. It signified the application of the atoning life-blood to cleanse and purify, making the defiled sacred and acceptable in God's sight.
Verse Breakdown
"Then shall he kill the goat of the sin offering, that [is] for the people,"
This clause describes the high priest's solemn act of slaughtering the goat specifically designated "for the LORD" by lot. This goat serves as the divinely appointed substitute for the entire community of Israel, bearing the weight of their collective sins and impurities. The act of killing signifies that the just penalty for sin is death, and the innocent animal's life is offered in place of the sinful people, underscoring the gravity of sin and the cost of atonement.
"and bring his blood within the vail,"
Immediately after the sacrifice, the high priest collects the blood and carries it into the Most Holy Place, the innermost sanctuary of the Tabernacle, which is separated from the Holy Place by a thick curtain or "vail" (H6532, pôreketh). This was an extraordinarily sacred and dangerous act, permitted only once a year by the high priest alone, emphasizing the absolute holiness of God and the profound barrier that sin creates between humanity and the divine presence. The blood, representing life, is brought into the very presence of God as the divinely appointed means of atonement.
"and do with that blood as he did with the blood of the bullock,"
This phrase explicitly links the ritual for the people's sin offering to the high priest's earlier purification ritual for himself and his household (described in Leviticus 16:14). It indicates that the precise procedure for applying the blood is identical: a meticulous, divinely prescribed act of sprinkling. This repetition underscores the consistency and absolute necessity of blood atonement for both individual (priest) and corporate (people) sin, ensuring that all defilement is addressed according to God's command.
"and sprinkle it upon the mercy seat, and before the mercy seat:"
This is the culmination of the blood ritual. The high priest sprinkles the blood seven times (as specified in Leviticus 16:14) directly "upon" the mercy seat (the golden lid of the Ark of the Covenant) and "before" it, facing the Ark. This act of applying the blood to the very place where God's presence resided was the moment of propitiation, where the sins of the people were symbolically covered, and reconciliation was made possible. It was the divine provision for cleansing and forgiveness, allowing a holy God to continue dwelling among a sinful people without consuming them.
Literary Devices
Leviticus 16:15 is replete with profound Symbolism. The "goat of the sin offering" serves as a powerful symbol of substitutionary sacrifice, where an innocent life is given to bear the penalty of the guilty. Its blood, representing life, is the divinely appointed means of atonement, pointing to the foundational biblical principle that "without shedding of blood is no remission" (Hebrews 9:22). The act of bringing the blood "within the vail" is highly symbolic, representing the high priest's unique, divinely authorized access to the very presence of God, a privilege denied to all others due to sin. The "vail" itself symbolizes the barrier that sin creates between humanity and God's unapproachable holiness. Furthermore, the "mercy seat" is a potent symbol of God's throne of grace, where His justice and mercy converge through the application of atoning blood. The Repetition of the phrase "do with that blood as he did with the blood of the bullock" emphasizes the meticulous nature of the ritual and reinforces the consistent divine requirement for blood atonement, highlighting its efficacy and necessity for both the priest and the people. The entire ritual, as described in this verse, functions as Typology, foreshadowing a greater reality and a perfect, once-for-all sacrifice yet to come in the person and work of Jesus Christ.
Theological and Thematic Connections
Leviticus 16:15 profoundly articulates God's absolute holiness, the pervasive nature of human sin, and His gracious, divinely ordained provision for atonement. The meticulous, annual ritual underscores the seriousness with which God regards sin, which not only defiles individuals but also contaminates the very sanctuary where God chooses to dwell among His people. The necessity of a blood sacrifice, brought into the Most Holy Place, reveals that sin carries the penalty of death and that reconciliation with a holy God requires a divinely appointed substitute. This verse highlights the profound theological themes of corporate responsibility for sin, the efficacy of substitutionary atonement, and God's sovereign initiative in providing a means for His people to dwell in His presence despite their imperfections. It stands as a powerful testament to God's unwavering justice in requiring payment for sin and His boundless mercy in providing the means of that payment.
Reflection and Application
Leviticus 16:15, with its vivid depiction of the high priest's solemn duties on the Day of Atonement, serves as a profound and enduring reminder of the immense cost of sin and the boundless grace of God. For ancient Israel, this annual ritual was a tangible expression of their utter dependence on God's sovereign provision for forgiveness and cleansing. It instilled in them a deep reverence for God's unblemished holiness and a sober awareness of humanity's inherent sinfulness. For believers today, this verse invites us to contemplate the true gravity of our own sin, recognizing that it creates a formidable barrier between us and a holy God. Yet, even more gloriously, it points us to the magnificent truth that God Himself has provided the ultimate, perfect sacrifice. Understanding this Old Testament ritual deepens our appreciation for the complete and sufficient work of Jesus Christ, who perfectly fulfilled every requirement of the Law, offering Himself as the once-for-all atonement for our sins. It calls us to live in profound gratitude for such a costly and freely given salvation and to walk in the glorious freedom of knowing that the barrier has been forever removed, and we now have bold, unhindered access to God's very presence.
Questions for Reflection
FAQ
What was the theological significance of sprinkling the blood "upon the mercy seat, and before the mercy seat" on the Day of Atonement?
The sprinkling of the blood upon and before the mercy seat was the climactic and most theologically significant act of atonement on the Day of Atonement. The mercy seat (Hebrew kappōreth) was the golden lid of the Ark of the Covenant, located in the Most Holy Place, where God's glorious presence was manifested (Exodus 25:22). By applying the blood of the sin offering to this sacred place, the high priest symbolically covered the sins of the people before God's very throne. The blood, representing a life given in substitution, served to propitiate God's righteous wrath against sin and made reconciliation possible between a holy God and a sinful nation. This ritual act ritually cleansed the sanctuary and the people from the defilement of their accumulated sins, thereby allowing God to continue dwelling among them without consuming them in His holiness. It was the divinely ordained means of making atonement and securing forgiveness for the entire community of Israel.
Christ-Centered Fulfillment
Leviticus 16:15, with its vivid portrayal of the high priest entering the Most Holy Place with the blood of the sin offering, finds its ultimate and perfect fulfillment in the person and work of Jesus Christ. The repeated, annual sacrifices of animals under the Old Covenant were never truly sufficient to take away sins, but served as a "shadow of the good things to come" (Hebrews 10:1), pointing forward to the singular, definitive sacrifice of God's own Son. Jesus is our Great High Priest, who did not enter an earthly sanctuary made with human hands, 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). His perfect, sinless life offered on the cross was the true "sin offering" for humanity, perfectly satisfying God's righteous demands and providing a complete atonement. When Christ died, the veil of the temple was torn in two from top to bottom, signifying that the barrier between God and humanity, once symbolized by the earthly veil and the annual ritual, was forever removed. Through Christ's finished work, believers now have bold and confident access to the throne of grace at all times, not through a human priest or the blood of animals, but through the precious, atoning blood of the Lamb of God, who truly "takes away the sin of the world!" (John 1:29).