TRV
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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 16:16 is a pivotal verse within the detailed instructions for Yom Kippur, the Day of Atonement, outlining the high priest's indispensable role in ritually cleansing the sacred spaces of the Tabernacle. This annual purification was divinely mandated to remove the accumulated defilement caused by the unintentional uncleanness and deliberate transgressions of the Israelite community. The verse underscores the pervasive nature of sin's defiling power and God's meticulous provision for maintaining His holy presence among a sinful people, thereby ensuring the continuity of divine-human fellowship under the Old Covenant.
Context
Literary Context
Leviticus 16 provides the comprehensive, divinely ordained procedures for the Day of Atonement, the most solemn and significant day in the Israelite liturgical calendar. The chapter's immediate backdrop is the tragic death of Aaron's sons, Nadab and Abihu, who perished for offering "strange fire" before the Lord (Leviticus 10:1), a stark reminder of the extreme holiness of God and the peril of improper access to His presence. Following this cautionary tale, God meticulously details the high priest's annual entry into the Most Holy Place. Prior to verse 16, the high priest has already performed intricate rituals: making atonement for himself and his household with a bull (Leviticus 16:6), selecting two goats for the people's sin offering (one for the Lord, one for Azazel) (Leviticus 16:7-10), and bringing the blood of the Lord's goat into the Most Holy Place to sprinkle it on and before the mercy seat (Leviticus 16:15). Verse 16 specifically describes the crucial next step: the application of this atoning blood to the sacred structures themselves, a necessary purification before the scapegoat ritual and the final cleansing rites for the people, ensuring the sanctuary's integrity for God's continued dwelling. The subsequent verses detail the high priest's solitary work within the sanctuary and the concluding actions of the day (Leviticus 16:17-19).
Historical & Cultural Context
The Day of Atonement (Yom Kippur) was a singular annual event, the only day the high priest was permitted to enter the Most Holy Place, the innermost sanctum of the Tabernacle (and later the Temple) (Hebrews 9:7). This ritual was absolutely essential for the spiritual well-being of the nation of Israel, who lived under the Mosaic Covenant. The Tabernacle served as the tangible dwelling place of God among His chosen people (Exodus 25:8). A foundational theological principle for Israel was God's absolute and unapproachable holiness, which could not tolerate the presence of sin or impurity. The constant presence of a sinful nation, with their daily and annual accumulation of both unintentional ritual uncleanness and deliberate moral transgressions, was understood to defile the sacred space where God resided. If this defilement remained unaddressed, God's holy presence would be compelled to withdraw from the midst of His people. Therefore, the atonement for the "holy place" and the "tabernacle of the congregation" was not merely a symbolic gesture; it was a vital, practical purification to maintain the sanctity and integrity of God's dwelling, thereby ensuring His continued presence, protection, and blessing among the Israelites, despite their inherent and pervasive sinfulness.
Key Themes
Leviticus 16:16 profoundly contributes to several overarching themes within the book of Leviticus and the broader Pentateuch. Firstly, it highlights the Holiness of God and the absolute necessity of maintaining purity in His presence. God's character demands that His dwelling place be free from defilement, emphasizing the infinite chasm between divine perfection and human imperfection. Secondly, the verse underscores the Pervasiveness and Defiling Nature of Sin, demonstrating that sin is not merely an individual offense but has a corporate and even cosmic impact, contaminating sacred spaces and threatening God's very presence. The need to cleanse the physical structures reveals sin's far-reaching consequences. Thirdly, it exemplifies Mediated Access to God, as only the high priest, having undergone extensive purification, could enter the Most Holy Place and perform the atoning rites on behalf of the entire community. This points to the need for an intercessor to bridge the gap between a holy God and sinful humanity. Finally, and perhaps most significantly, the verse powerfully illustrates God's Gracious Desire to Dwell with His People. Despite Israel's constant "uncleanness" and "transgressions," God Himself provides the means—through the atonement ritual—for His holy presence to remain "among them in the midst of their uncleanness," showcasing His covenant faithfulness and unwavering commitment to His people, even in their fallen state. This theme is central to the entire narrative of God's relationship with Israel, from the Tabernacle to the Incarnation.
Exposition and Analysis
Key Word Analysis
This verb (H3722) means "to cover," "to expiate or condone," "to placate or cancel." In the context of the sacrificial system, it signifies the act by which sin or defilement is covered, removed, or purged, allowing for the restoration of a right relationship with God. It implies both a propitiatory action, turning away divine wrath, and an expiatory action, cleansing from guilt. Here, it is applied not just to people but to the physical sacred space, demonstrating that sin has a defiling effect even on inanimate objects associated with God's presence, requiring a ritual "covering" or cleansing.
This noun (H2932) refers to "religious impurity" or "filthiness." In the Old Testament, it denotes a state of ritual defilement, which could be contracted through various means (e.g., contact with a dead body, certain bodily discharges, eating unclean foods). While not always morally sinful, ritual uncleanness rendered a person unfit to participate in worship or enter sacred space. Its inclusion here highlights that even unintentional or ceremonial defilement, when accumulated by the community, posed a significant threat to the sanctity of God's dwelling and required specific purification.
This noun (H6588) denotes a more severe form of sin, often translated as "revolt," "rebellion," or "trespass." It implies a deliberate breaking of a covenant or a willful act of disobedience against God's law. The pairing of ṭumʼâh (uncleanness) and peshaʻ (transgressions) indicates that the Day of Atonement addressed the full spectrum of Israel's spiritual failings, from unintentional ritual impurity to conscious and deliberate rebellion against God's commands.
Verse Breakdown
"And he shall make an atonement for the holy [place]"
This clause introduces the core action performed by the high priest on Yom Kippur. The "holy place" (H6944, qôdesh) primarily refers to the Most Holy Place (Holy of Holies), the innermost sanctuary of the Tabernacle, where the Ark of the Covenant resided and where God's presence was uniquely manifested above the mercy seat. The atonement is achieved by the sprinkling of the blood of the sin offering within this sacred space, ritually cleansing it from the defilement that has accumulated due to Israel's sins.
"because of the uncleanness of the children of Israel, and because of their transgressions in all their sins"
This crucial explanatory clause provides the explicit theological rationale for the atonement. It unequivocally states that the defilement of the holy place originates directly from the people of Israel. Their accumulated ritual "uncleanness" (H2932, ṭumʼâh) and their deliberate moral "transgressions" (H6588, peshaʻ), encompassing "all their sins" (H2403, chaṭṭâʼâh), necessitate this comprehensive purification. This emphasizes the pervasive, defiling, and contaminating nature of human sin, which even impacts the very dwelling place of a holy God.
"and so shall he do for the tabernacle of the congregation, that remaineth among them in the midst of their uncleanness"
This final clause extends the scope of the atonement from the innermost sanctuary to the entire Tabernacle structure (H168, ʼôhel), specifically identified as the "tabernacle of the congregation" (H4150, môwʻêd, referring to the appointed meeting place). The powerful concluding phrase, "that remaineth (H7931, shâkan) among them in the midst (H8432, tâvek) of their uncleanness," underscores God's incredible grace and covenant faithfulness. Despite the constant, defiling presence of a sinful people, God, through this divinely prescribed ritual, provides a means for His holy presence to continue dwelling among them, rather than withdrawing due to their impurity. This demonstrates His profound desire for fellowship, even in the face of human sinfulness.
Literary Devices
Leviticus 16:16 employs several significant literary devices to convey its profound theological truths. Symbolism is paramount, with the Tabernacle itself serving as a powerful symbol of God's tangible presence among His people, and the blood functioning as the central symbol of atonement, purification, and life given for sin. The act of sprinkling blood on the holy place and Tabernacle symbolizes the cleansing of the very space where God condescends to dwell, making it ritually fit for His continued presence. The Repetition of the concept of "uncleanness" and "sins" throughout the chapter, and specifically in this verse, serves to underscore the pervasive and comprehensive nature of human sinfulness and the absolute necessity of a thorough, annual atonement to address it. Furthermore, the entire ritual of the Day of Atonement, as encapsulated in this verse, functions as Foreshadowing. It points forward to a greater, more perfect cleansing that would come through a superior sacrifice and a superior High Priest, a theme extensively developed in the New Testament. The meticulous detail and the inherent gravity of the ritual also employ Emphasis, highlighting the profound chasm between human sinfulness and divine holiness, and the extraordinary, divinely initiated measures God takes to bridge that gap and maintain fellowship with His covenant people.
Theological and Thematic Connections
Leviticus 16:16 profoundly illustrates the Old Testament understanding of sin's defiling power and God's unwavering holiness. It reveals that sin is not merely an individual offense but has a communal and even spatial impact, necessitating the purification of sacred space itself. The verse highlights God's gracious provision for maintaining fellowship despite human imperfection, demonstrating His profound desire to dwell with His people. This annual atonement, however, was temporary and imperfect, serving as a shadow that pointed to a future, ultimate sacrifice that would achieve perfect and eternal reconciliation. It underscores the concept of mediated access to God, with the high priest acting as the necessary intercessor who, through prescribed rituals, enables a holy God to remain in the midst of an unholy people.
Reflection and Application
Leviticus 16:16 serves as a powerful and sobering reminder of the profound defiling nature of sin, not just on individuals but on communities and even on the spaces we inhabit and dedicate. It challenges us to consider how our own "uncleanness" and "transgressions"—whether intentional acts of rebellion or unintentional failures—might affect our spiritual environment and our fellowship with God. The meticulous care taken to cleanse the Tabernacle speaks volumes about God's absolute holiness and His unyielding demand for purity in His presence. For us today, while we no longer have a physical Tabernacle as God's dwelling, the spiritual principle remains: God desires to dwell among a people who strive for holiness, recognizing that our sin creates a barrier to intimate communion. This verse should lead us to a deep and abiding appreciation for the comprehensive nature of God's grace, which, through Christ, provides a perfect and lasting way for His presence to remain with us despite our imperfections. It calls us to regularly examine our hearts, confess our sins, and embrace the spiritual cleansing available through the finished work of Christ, ensuring our lives are a fitting dwelling place for the Holy Spirit.
Questions for Reflection
FAQ
Why did the Tabernacle itself need atonement? Was it sinful?
The Tabernacle, as a physical structure, was not inherently sinful. However, it was the designated dwelling place of a holy God among a sinful people. The accumulated "uncleanness" (ritual impurity, H2932, ṭumʼâh) and "transgressions" (moral sins, H6588, peshaʻ) of the Israelites, even unintentional ones, were understood to ritually defile the sacred space where God's presence resided. This defilement was not a moral stain on the building itself but an incompatibility with God's absolute holiness. The atonement ritual for the Tabernacle (Leviticus 16:16) was therefore necessary to ritually cleanse it, maintaining its sanctity and ensuring that God's holy presence could continue to dwell among the people without being compromised or withdrawn due to human impurity. It highlighted the profound impact of sin on every aspect of the covenant relationship, even extending to the physical objects dedicated to God.
Christ-Centered Fulfillment
Leviticus 16:16, with its meticulous ritual for cleansing the earthly Tabernacle from the defilement of Israel's sins, finds its profound and ultimate fulfillment in the person and work of Jesus Christ. The earthly high priest, entering the Most Holy Place with the blood of animals, was a type, a shadow of the true High Priest to come. Jesus, unlike the Levitical priests, did not need to offer sacrifices for His own sins, for He was perfectly without blemish (Hebrews 7:27). He entered, not an earthly sanctuary made with hands, but heaven itself, the true holy place, with His own precious blood (Hebrews 9:24). His sacrifice was not merely for a year, but a "once for all" act that secured eternal redemption (Hebrews 9:12). Just as the blood cleansed the physical Tabernacle from the defilement of Israel's presence, Christ's blood cleanses us, the spiritual temple of God (1 Corinthians 6:19), from the stain of sin, making us fit to stand in God's holy presence. Through Him, God no longer dwells in a tent among an unclean people, but dwells within His people by the Holy Spirit, perfectly reconciled and eternally clean, because Christ has made a perfect and lasting atonement for all our "uncleanness" and "transgressions" (Hebrews 10:14).