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 16:17 presents a pivotal procedural command for the annual Day of Atonement (Yom Kippur), strictly mandating the High Priest's absolute solitude within the Tabernacle's sacred precincts. This divine injunction underscores the profound sanctity and singular nature of the atonement ritual, emphasizing that the High Priest, and he alone, must perform the propitiatory rites for himself, his priestly household, and the entire community of Israel, from the moment he enters the Holy of Holies until his emergence, having completed the comprehensive work of expiation.
Context
Literary Context
Leviticus 16:17 is situated at the climax of the detailed instructions for Yom Kippur, the Day of Atonement, which encompasses the entirety of Leviticus chapter 16. This chapter meticulously outlines the purification rituals, animal sacrifices, and specific actions required of the High Priest for this most solemn day in the Israelite calendar. Preceding verses, such as Leviticus 16:2-16, describe Aaron's (and subsequent High Priests') personal purification, the selection of the two goats (one for sacrifice, one for Azazel), and the intricate process of entering the Holy of Holies with incense and the blood of the sin offering. Following this verse, the chapter continues to detail the High Priest's actions upon emerging, including the purification of the altar and the sending away of the scapegoat (Leviticus 16:18-22). The immediate context of verse 17, therefore, is the most sacred and dangerous task of the High Priest: entering God's immediate presence to effect atonement for the nation.
Historical & Cultural Context
The Day of Atonement (Yom Kippur) was the most sacred and solemn day in ancient Israel, observed annually on the tenth day of the seventh month (Tishrei). It 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 the mercy seat resided. This space was considered the dwelling place of God's manifest presence, as indicated in Exodus 25:22. The strict prohibition against anyone else being present during the High Priest's atoning work underscored the profound holiness of God and the extreme danger associated with approaching His presence unworthily or without divine authorization. This ritual served as the primary means by which the sins of the entire nation, accumulated over the year, were ceremonially "covered" or "purged," allowing for the continuation of God's covenant relationship with His people. The High Priest acted as the sole, divinely appointed mediator, representing the entire community before a holy God, a role of immense responsibility and spiritual weight.
Key Themes
Leviticus 16:17 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 His demand for purity in approaching Him. The strict separation and the High Priest's solitary work emphasize that God's presence is not to be trifled with, and sin creates an immense barrier. Secondly, it highlights the theme of atonement and expiation, revealing God's gracious provision for dealing with human sin through a divinely prescribed system of sacrifice and mediation. The repeated emphasis on "atonement" underscores its centrality to maintaining the covenant relationship. Thirdly, the verse points to the unique and indispensable role of the High Priest as the sole mediator between God and Israel, a role that prefigures the ultimate High Priest. Finally, the meticulous details of the ritual underscore the theme of divine order and precision in worship, demonstrating that God dictates the terms by which humanity may approach Him, ensuring both reverence and efficacy. The entire chapter, including this verse, serves as a profound illustration of these themes, setting the stage for understanding God's character and His plan for redemption.
Exposition and Analysis
Key Word Analysis
The Hebrew term אָדָם (ʼâdâm) refers to a human being, an individual or the species, mankind. In this context, "no man" emphasizes the absolute exclusion of any other human presence—not even other priests or Levites—during the High Priest's critical work of atonement within the Tabernacle. This highlights the singular and unshared nature of the High Priest's mediatorial role, underscoring the gravity and unique divine appointment of his task.
The word אֹהֶל (ʼôhel) specifically denotes a tent, often used to refer to the Tabernacle, the portable sanctuary where God's presence dwelt among Israel. The phrase "tabernacle of the congregation" (אֹהֶל מוֹעֵד, ʼôhel môwʻêd) refers to the Tent of Meeting, which included both the Holy Place and the Holy of Holies. The prohibition against anyone being in this sacred structure emphasizes the profound sanctity of the space where the High Priest performed the most solemn rites of atonement, a place consecrated for direct divine encounter.
The verb כָּפַר (kâphar) is a primitive root meaning "to cover," "to purge," "to make propitiation," or "to expiate." In the context of the Day of Atonement, it signifies the ritual act of cleansing or purifying from sin, thereby appeasing divine wrath and restoring a right relationship between God and humanity. This "covering" was essential for a holy God to dwell among a sinful people, temporarily suspending judgment through a divinely prescribed ritual. The repetition of this term in the verse underscores the central purpose of the High Priest's solitary work.
Verse Breakdown
"And there shall be no man in the tabernacle of the congregation"
This opening clause establishes a strict and absolute prohibition. "No man" (אִישׁ, ʼîsh) signifies that no other human being, regardless of their status or role, was permitted inside the sacred confines of the Tabernacle, specifically the Holy Place and Holy of Holies, during the High Priest's critical work. This underscores the unique, singular, and unshared nature of the High Priest's mediatorial function and the profound holiness of the divine presence he was about to enter.
"when he goeth in to make an atonement in the holy [place]"
This specifies the precise timing and location for the High Priest's solitary work. "When he goeth in" refers to his entry into the Holy of Holies (the "holy [place]"), the innermost sanctuary, where he would sprinkle the blood of the sin offerings upon the mercy seat. The explicit purpose of this entry is "to make an atonement" (לְכַפֵּר, lekapper), signifying the act of ritually covering or purging sins. This was the climactic moment of the entire Yom Kippur ritual, where the High Priest directly interceded for the nation.
"until he come out, and have made an atonement for himself, and for his household, and for all the congregation of Israel."
This final clause defines both the duration and the comprehensive scope of the High Priest's solitary work. He must remain alone within the Tabernacle until he has fully completed the intricate atonement process. The expiation he performs is exhaustive, covering three distinct groups: first, "for himself" (acknowledging his own sinfulness despite his sacred office); second, "and for his household" (his priestly family, who also required purification); and third, "and for all the congregation of Israel" (the entire nation, whose collective sins were being addressed). This highlights the collective need for expiation and the High Priest's role as the sole representative for all.
Literary Devices
Leviticus 16:17 employs several potent literary devices to convey the solemnity and profound significance of the Day of Atonement. Emphasis is achieved through the stark, absolute prohibition "no man," which leaves no room for ambiguity and underscores the High Priest's unique and solitary role in this most sacred ritual. The repetition of the concept of "atonement" (כָּפַר, kāpar) multiple times within this single verse ("to make an atonement," "have made an atonement") serves to highlight the central purpose and profound importance of the High Priest's actions. Symbolism is paramount throughout the verse and the entire chapter, as the High Priest himself symbolizes the divinely appointed mediator between God and humanity. His solitary entry into the "holy [place]" symbolizes the perilous yet necessary approach to a holy God, representing the entire nation. The entire ritual, meticulously detailed, functions as a powerful foreshadowing device, pointing beyond itself to a greater, ultimate atonement. The temporary, annual covering of sins through a human mediator and animal blood anticipates a perfect, once-for-all sacrifice and a divine High Priest who would truly take away sin.
Theological and Thematic Connections
Leviticus 16:17 powerfully underscores the absolute holiness of God, the pervasive gravity of human sin, and the indispensable necessity of a divinely appointed mediator for reconciliation. The High Priest's solitary work in the Holy of Holies highlights the unique and unrepeatable nature of true atonement, demonstrating that the covering of sin is a sacred act performed by a designated representative, not a casual or communal endeavor. This ritual, while temporary and annually repeated, served as a profound object lesson for Israel, teaching them about their pervasive sinfulness and God's gracious provision for their reconciliation, all while maintaining His unapproachable purity. The meticulous details and the High Priest's isolation amplify the weight of sin and the immense cost of its expiation, setting the stage for a greater fulfillment in the New Covenant.
Reflection and Application
The profound imagery of Leviticus 16:17, depicting the High Priest alone in the most sacred space, invites deep reflection on our own relationship with a holy God. It powerfully reminds us of the immense chasm that sin creates between humanity and divinity—a chasm so vast that it required a divinely ordained, singular act of atonement. While the Old Testament ritual was a shadow, its solemnity should impress upon us the seriousness with which God views sin and the extraordinary lengths He went to provide reconciliation. For us today, it should evoke profound gratitude for the complete and perfect work of Jesus Christ, who entered the true heavenly sanctuary not annually, but once for all, securing eternal redemption. This verse challenges us to consider the depth of our own sin and the immeasurable grace of God in providing a perfect High Priest who has granted us direct access to His presence. It calls us to live lives that honor the immense sacrifice made on our behalf, recognizing that our access is not earned but freely given through Christ's singular act of atonement, compelling us to walk in holiness and gratitude.
Questions for Reflection
FAQ
Why was it so important that "no man" be in the Tabernacle during the High Priest's atonement work?
The strict prohibition against anyone else being present during the High Priest's entry into the Holy of Holies on the Day of Atonement underscored several critical theological principles. Firstly, it emphasized the absolute holiness and unapproachable nature of God's presence, which resided above the mercy seat (Exodus 25:22). Any unauthorized presence could lead to immediate death, as tragically seen in the case of Nadab and Abihu (Leviticus 10:1-2). Secondly, it highlighted the unique and singular mediatorial role of the High Priest. He alone was divinely appointed to represent the entire nation before God, and his work was not to be shared or observed by others, signifying its profound spiritual weight and personal responsibility. Finally, it underscored the idea that atonement is a work initiated and completed by divine appointment, not a collaborative human effort, powerfully foreshadowing the singular, exclusive work of Christ.
Christ-Centered Fulfillment
Leviticus 16:17, with its vivid depiction of the High Priest's solitary and sacred work of atonement, finds its ultimate and perfect fulfillment in the person and work of Jesus Christ. The Old Testament High Priest, a sinful man himself, had to first make atonement for his own sins before he could intercede for the people, and his work was temporary, requiring annual repetition (Hebrews 7:27 and Hebrews 10:1-4). In stark contrast, Jesus, our great High Priest, was without sin (Hebrews 4:15) and entered not an earthly tabernacle, but the true heavenly sanctuary, not with the blood of goats and calves, but with His own precious blood (Hebrews 9:11-12). Just as "no man" could be present with the earthly High Priest, so too Christ accomplished our redemption alone, His singular sacrifice on the cross being utterly sufficient and unrepeatable. His triumphant cry, "It is finished!" (John 19:30), declared the completion of this perfect atonement, tearing the temple veil from top to bottom (Matthew 27:51), signifying that direct access to God's presence is now available to all who believe. Thus, the solitary work of the Levitical High Priest on Yom Kippur powerfully foreshadowed the solitary, perfect, and eternally effective work of Christ, who, by one offering, has perfected forever those who are being sanctified (Hebrews 10:14).