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 16:19 describes a pivotal moment in the Day of Atonement ritual, where the High Priest meticulously purifies the altar of burnt offering. This act involves sprinkling the blood of the sin offering upon the altar seven times, a process designed to thoroughly cleanse and consecrate it from the accumulated defilement of the Israelite community. This ritual was indispensable for maintaining the sanctity of the Tabernacle and ensuring it remained a fit dwelling place for God's holy presence amidst a sinful people, underscoring the profound necessity of atonement for purification.
Context
Literary Context
Leviticus 16 meticulously details the procedures for Yom Kippur, the Day of Atonement, the most solemn and significant annual event in Israel's religious calendar, dedicated to national expiation. Verse 19 specifically follows the High Priest's preceding actions within the Tabernacle. He has already entered the Most Holy Place, making atonement for himself and the people by sprinkling blood on and before the mercy seat, as outlined in Leviticus 16:14-16. Subsequently, he performed a similar ritual for the altar of incense within the Holy Place, as described in Leviticus 16:18. The progression of purification, moving from the innermost sanctuary (Holy of Holies) outward to the altar of burnt offering in the courtyard, demonstrates a comprehensive and systematic cleansing of the entire sacred space, ensuring no part of God's dwelling place remained defiled by the sins of the people.
Historical & Cultural Context
The Day of Atonement (Yom Kippur) was an annual, divinely mandated observance designed to ritually cleanse the entire nation of Israel and its sanctuary from all sins and impurities, both known and unknown, committed throughout the year. This comprehensive purification was crucial because the Tabernacle, as the physical manifestation of God's dwelling among His people, was considered susceptible to defilement due to the constant presence and sinful activities of the community. The altar of burnt offering, being the primary site for daily sacrifices that dealt with sin, was particularly exposed to ritual impurity. The act of sprinkling blood was the prescribed method for purification and consecration in ancient Israelite worship, symbolizing the application of life (represented by blood) to remove defilement and establish holiness. The number "seven" held profound symbolic weight in the ancient Near East and especially in biblical numerology, representing completeness, perfection, and divine fullness. Its application here emphasizes the thoroughness and efficacy of this specific cleansing ritual, ensuring the altar was perfectly hallowed and fit for the continuation of God's holy presence and the sacrificial system.
Key Themes
This verse contributes significantly to several overarching themes within Leviticus and the broader Pentateuch. The primary theme is Holiness, emphasizing God's absolute purity and His demand for separation from sin and defilement, even for inanimate objects used in worship. The pervasive nature of Sin and Uncleanness is another key theme, as the need for repeated and thorough cleansing highlights humanity's inherent fallenness and its capacity to defile even sacred spaces. The concept of Atonement and Purification by Blood is central, as the verse underscores that the shedding and application of blood are the divinely appointed means for reconciliation and removal of impurity, echoing the principle found in Leviticus 17:11. Furthermore, the mediatorial role of the High Priest is evident, as he alone performs this intricate ritual, acting as the divinely appointed intercessor between a holy God and a sinful people. The meticulous detail and repetition of the ritual also point to the theme of Divine Order and Specificity in Worship, demonstrating God's precise requirements for approaching Him.
Exposition and Analysis
Key Word Analysis
This primitive root means "to spirt, i.e. besprinkle (especially in expiation)." It denotes a ritualistic application of blood or water, often by flicking or dashing, signifying a precise and intentional act of purification or consecration. In this context, it highlights the ceremonial nature of applying the atoning blood to remove defilement and make the altar holy.
This primitive root means "to be bright; i.e. (by implication) to be pure (physical sound, clear, unadulterated; Levitically, uncontaminated; morally, innocent or holy); be (make, make self, pronounce) clean, cleanse (self), purge, purify(-ier, self)." Here, it signifies the removal of accumulated ritual impurity and moral defilement, rendering the altar fit for sacred use and interaction with the holy.
This primitive root means "to be (causatively, make, pronounce or observe as) clean (ceremonially or morally); appoint, bid, consecrate, dedicate, defile, hallow, (be, keep) holy(-er, place), keep, prepare, proclaim, purify, sanctify(-ied one, self), [idiom] wholly." To hallow means to make holy, consecrate, or set apart exclusively for God's service. This action transforms the altar from a common object into one dedicated solely to divine purposes, reaffirming its sacred status and ensuring its fitness for communion with a holy God.
Verse Breakdown
"And he shall sprinkle of the blood upon it with his finger seven times"
This clause details the specific action, agent, instrument, and intensity of the purification. The High Priest, acting as God's appointed mediator, applies the atoning blood directly to the altar. The phrase "with his finger" emphasizes the precision, deliberation, and personal involvement in this sacred act. The repetition "seven times" is profoundly symbolic, signifying completeness, perfection, and divine thoroughness, ensuring the cleansing is absolute and fully efficacious according to God's holy standard.
"and cleanse it"
This phrase articulates the immediate and primary purpose of the sprinkling. The blood, representing life and atonement, is the divinely ordained means by which the altar is purified from the defilement it had incurred due to the sins and impurities of the people. This act removes the ceremonial impurity that would otherwise render the altar unfit for sacred service and God's presence.
"and hallow it from the uncleanness of the children of Israel"
This final clause highlights the dual outcome of the ritual: not only is the altar purified, but it is also consecrated anew. The purification from "the uncleanness of the children of Israel" (H2932, H1121, H3478) underscores the pervasive nature of human sin, which could even contaminate sacred objects. The act of hallowing (H6942) ensures the altar's continued sanctity, reaffirming its status as a pure and acceptable place for offering sacrifices to a holy God, despite the ongoing sinfulness of the community.
Literary Devices
Leviticus 16:19 is rich in Symbolism. The "blood" itself is the preeminent symbol, representing life and the means of atonement and purification throughout the Old Testament. Its application signifies the transfer of life's atoning power to remove defilement. The act of "sprinkling" is also symbolic, denoting a precise, ritualistic application of this cleansing agent. The number seven is a potent numerical symbol in biblical literature, consistently representing completeness, perfection, and divine fullness. Its repetition "seven times" emphasizes the thoroughness, efficacy, and divine sufficiency of the purification ritual, indicating that the cleansing is not partial but absolute and perfectly accomplished according to God's design. The entire ritual, including this verse, functions as Foreshadowing, pointing forward to a greater, ultimate sacrifice and cleansing. The repeated need for purification highlights the temporary and provisional nature of the Old Covenant rituals and the persistent problem of human sin, subtly hinting at the necessity of a definitive and perfect solution for sin.
Theological and Thematic Connections
Leviticus 16:19 profoundly illustrates the theological principles of atonement, purification, and holiness, which are foundational to understanding God's character and His relationship with humanity. It reveals that sin is not merely a moral transgression but a pervasive, defiling force that contaminates even sacred spaces and objects, necessitating a divinely ordained means of cleansing. The shedding and application of blood are presented as the exclusive and indispensable means for making atonement and removing impurity, underscoring the gravity of sin and the immense cost of reconciliation with a holy God. The emphasis on the "seven times" sprinkling highlights God's demand for complete and perfect cleansing, a standard that animal sacrifices could only ritually and temporarily meet, thereby pointing to a deeper spiritual reality yet to be fully revealed. This ritual also reinforces the critical mediatorial role of the High Priest, who stands as the divinely appointed intercessor between a holy God and a sinful people, performing the necessary rites for their reconciliation and access to God's presence.
Reflection and Application
Though rooted in ancient ritual, Leviticus 16:19 offers profound and enduring insights for contemporary believers. It serves as a powerful reminder of God's absolute holiness and the pervasive nature of sin, which necessitates a perfect and complete cleansing. Just as the altar required meticulous and repeated purification due to its contact with a sinful people, our lives, though redeemed, are lived in a fallen world and can accumulate spiritual "uncleanness" through sin and worldly influences. The thoroughness symbolized by the "seven times" sprinkling should deeply impress upon us the completeness and sufficiency of the atonement God has provided. It compels us to reflect on the immeasurable depth of God's grace, which, through Christ, has provided a way for sinful humanity to approach His holy presence. For us, this perfect cleansing is not achieved through animal blood but through the once-for-all, perfect sacrifice of Jesus Christ, which truly purifies and consecrates us for God's service. We are therefore called to live lives that honor this profound cleansing, striving for holiness as a grateful response to His grace, and recognizing that our access to God is not earned but freely given through His atoning work.
Questions for Reflection
FAQ
Why was the altar, an inanimate object, considered "unclean" and in need of purification?
The altar, though inanimate, was an integral part of the sacred Tabernacle, the very place where God's presence dwelt among His people and where the sins of the people were symbolically dealt with through daily sacrifices. Because it was constantly in contact with the offerings brought by a sinful and ritually impure people, the altar was considered to absorb or be affected by this "uncleanness." The pervasive nature of sin meant that even objects used in worship could become defiled. The annual purification of the altar on the Day of Atonement ensured that the entire sanctuary, including its furnishings, remained holy and fit for God's dwelling and worship, preventing God's holy presence from being defiled by the ongoing sin of His people. This concept highlights the absolute holiness of God and the pervasive nature of sin, which required meticulous ritual purity for communion.
Christ-Centered Fulfillment
Leviticus 16:19 serves as a profound and vivid foreshadowing of the perfect and complete atonement accomplished by Jesus Christ. The High Priest's meticulous act of sprinkling blood on the altar "seven times" for complete cleansing points directly to the once-for-all, perfect sacrifice of Christ. Unlike the blood of animals, which could only ritually cover sins and required annual repetition because it was "impossible for the blood of bulls and goats to take away sins" (Hebrews 10:4), Jesus' own precious blood truly cleanses us from all sin, not merely ceremonially but spiritually and eternally. As our Great High Priest, Jesus entered "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 sacrifice not only purifies us from the defilement of sin but also consecrates us, making us holy and acceptable to God, granting us direct and confident access to His throne of grace (Hebrews 4:16). The thoroughness symbolized by the "seven times" sprinkling finds its ultimate and perfect fulfillment in the sufficient and finished work of Christ, who has made us completely clean and holy in God's sight, once and for all (Hebrews 9:26).