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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 16:1–4.
Here is, I. The date of this law concerning the day of atonement: it was after the death of the two sons of Aaron (Lev 16:1), which we read, Lev 10:1. 1. Lest Aaron should fear that any remaining guilt of that sin should cleave to his family, or (seeing the priests were so apt to offend) that some after-sin of his other sons should be the ruin of his family, he is directed how to make atonement for his house, that it might keep in with God; for the atonement for it would be the establishment of it, and preserve the entail of the blessing upon it. 2. The priests being warned by the death of Nadab and Abihu to approach to God with reverence and godly fear (without which they came at their peril), directions are here given how the nearest approach might be made, not only without peril, but to unspeakable advantage and comfort, if the directions were observed. When they were cut off for an undue approach, the rest must not say, "Then we will not draw near at all," but, "Then we will do it by rule." They died for their sin, therefore God graciously provides for the rest, that they die not. Thus God's judgments on some should be instructions to others.
II.The design of this law.
One intention of it was to preserve a veneration for the most holy place, within the veil, where the shechinah, or divine glory, was pleased to dwell between the cherubim: Speak unto Aaron, that he come not at all times into the holy place, Lev 16:2. Before the veil some of the priests came every day to burn incense upon the golden altar, but within the veil none must ever come but the high priest only, and he but on one day in the year, and with great ceremony and caution. That place where God manifested his special presence must not be made common. If none must come into the presence-chamber of an earthly king uncalled, no, not the queen herself, upon pain of death (Est 4:11), was it not requisite that the same sacred respect should be paid to the Kings of kings? But see what a blessed change is made by the gospel of Christ; all good Christians have now boldness to enter into the holiest, through the veil, every day (Heb 10:19, Heb 10:20); and we come boldly (not as Aaron must, with fear and trembling) to the throne of grace, or mercy-seat, Heb 4:16. While the manifestations of God's presence and grace were sensible, it was requisite that they should thus be confined and upon reserve, because the objects of sense the more familiar they are made the less awful or delightful they become; but now that they are purely spiritual it is otherwise, for the objects of faith the more they are conversed with the more do they manifest of their greatness and goodness: now therefore we are welcome to come at all times into the holy place not made with hands, for we are made to sit together with Christ in heavenly places by faith, Eph 2:6. Then Aaron must not come near at all times, lest he die; we now must come near at all times that we may live: it is distance only that is our death. Then God appeared in the cloud upon the mercy-seat, but now with open face we behold, not in a dark cloud, but in a clear glass, the glory of the Lord, Co2 3:18.
III.The person to whom the work of this day was committed, and that was the high priest only:
Thus shall Aaron come into the holy place, Lev 16:3. He was to do all himself upon the day of atonement: only there was a second provided to be his substitute or supporter, in case any thing should befal him, either of sickness or ceremonial uncleanness, that he could not perform the service of the day. All Christians are spiritual priests, but Christ only is the high priest, and he alone it is that makes atonement, nor needed he either assistant or substitute.
IV.The attire of the high priest in this service.
He was not to be dressed up in his rich garments that were peculiar to himself: he was not to put on the ephod, with the precious stones in it, but only the linen clothes which he wore in common with the inferior priests, Lev 16:4. That meaner dress did best become him on this day of humiliation; and, being thinner and lighter, he would in it be more expedite for the work or service of the day, which was all to go through his hands. Christ, our high priest, made atonement for sin in our nature; not in the robes of his own peculiar glory, but the linen garments of our mortality, clean indeed, but mean.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
Enter not: No one but the high priest, and he but once a year, could enter into the sanctuary; to signify that no one could enter into the sanctuary of heaven, till Christ our high priest opened it by his passion. Heb. 10. 8.
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Summary
Leviticus 16:2 delivers a profound divine command from the LORD to Moses, specifically for Aaron, the High Priest, regarding his restricted access to the Most Holy Place within the Tabernacle. This solemn instruction underscores the absolute, consuming holiness of God and the inherent danger for any human, even the divinely appointed High Priest, to approach His immediate presence without strict adherence to prescribed rituals. The verse serves as the foundational warning for the elaborate Day of Atonement (Yom Kippur) ceremonies, establishing the necessity of specific purification and propitiation to prevent death, and emphasizing that God's glorious presence, manifested in a cloud upon the mercy seat, demands reverent and divinely ordained access.
Context
Literary Context
Leviticus 16:2 introduces the solemn and intricate regulations for Yom Kippur, the Day of Atonement, which are meticulously detailed throughout Leviticus 16. This chapter is strategically positioned immediately following the tragic account of Nadab and Abihu, Aaron's sons, who perished when they offered "strange fire" before the LORD in Leviticus 10. The opening verse of the chapter, Leviticus 16:1, explicitly links the forthcoming instructions to this devastating event, making the warning in Leviticus 16:2 a direct, preventative measure against similar presumptuous acts. The verse thus establishes the critical parameters for the most sacred annual ritual, highlighting the unique and perilous role of the High Priest as the sole mediator for the nation's sins, in stark contrast to the more frequent, yet still regulated, access to the outer courts of the Tabernacle. It sets the stage for understanding the gravity of God's holiness and the meticulousness required for proper worship.
Historical & Cultural Context
The command in Leviticus 16:2 is set within the context of the Tabernacle, the portable sanctuary constructed by divine blueprint following Israel's exodus from Egypt, as extensively described in Exodus 25-40. At the very heart of this sanctuary lay the Most Holy Place (or Holy of Holies), a sacred, cube-shaped inner chamber separated from the Holy Place by a thick, intricately woven "vail" (curtain). Within this innermost sanctum rested the Ark of the Covenant, a revered chest containing the tablets of the Ten Commandments, Aaron's rod, and a pot of manna, symbolizing God's covenant presence with Israel. The golden lid of this Ark was the "mercy seat" (Hebrew: kapporet), regarded as God's earthly throne and the designated place where He would meet with His people and where atonement for sins would be made. The "cloud" refers to the visible manifestation of God's glory, the Shekinah glory, which had guided Israel through the wilderness (Exodus 13:21-22) and filled the Tabernacle upon its completion (Exodus 40:34-35). The strict prohibition against Aaron entering "at all times" reflects the profound ancient Near Eastern understanding of divine transcendence and the inherent impurity of humanity, necessitating a highly regulated and ritually pure approach to prevent divine wrath and preserve the integrity of the covenant relationship.
Key Themes
Leviticus 16:2 is saturated with fundamental theological themes. Foremost is the absolute holiness of God, emphasizing His utter separateness and moral purity, which demands a specific, divinely ordained approach. This holiness is so profound that direct, unmediated access is lethal for sinful humanity, as tragically demonstrated by Nadab and Abihu in Leviticus 10. Consequently, the verse highlights human sinfulness and impurity, underscoring the inherent unworthiness of even the High Priest to stand in God's immediate presence without propitiation. It introduces the critical theme of mediation and atonement, establishing the High Priest's unique role as the sole, divinely appointed mediator for the nation's sins, performing rituals that "cover" (the root meaning of kapporet) their transgressions. Furthermore, the verse emphasizes the danger of presumptuous access to God, a recurring warning throughout the Pentateuch, reinforcing the necessity of obedience to divine commands for the preservation of life and the covenant relationship. The presence of God "in the cloud upon the mercy seat" also underscores the theme of God's condescending presence among His people, even while maintaining His transcendent holiness.
Exposition and Analysis
Key Word Analysis
This term (H3727) refers to the lid of the Ark of the Covenant, made of pure gold, upon which two cherubim faced each other. Derived from the root kaphar, meaning "to cover," "to atone," or "to make propitiation," the kappôreth was not merely a physical object but the designated locus of God's presence and the place where atonement for the sins of Israel was achieved through the sprinkling of blood on Yom Kippur. It signifies the place where God's justice and mercy converged, acting as the propitiatory covering for sin.
While "holy place" (H6944) can refer to the entire sanctuary, in this context, "the holy [place] within the vail" specifically designates the Most Holy Place (or Holy of Holies). The Hebrew word qôdesh signifies absolute separation, sacredness, and consecration to God. It underscores the profound distinction between the divine and the human, the pure and the impure, emphasizing that this inner sanctum was set apart exclusively for God's dwelling and was therefore off-limits to all but the High Priest, and even for him, only under very specific, divinely ordained conditions.
This primitive root (H4191) means "to die (literally or figuratively); causatively, to kill." In Leviticus 16:2, the phrase "that he die not" is a stark and explicit warning of the fatal consequence of violating God's command regarding access to His holy presence. It highlights the perilous nature of God's holiness for the impure and disobedient, serving as a powerful deterrent and emphasizing the non-negotiable requirement of adherence to divine protocol for the preservation of life.
Verse Breakdown
"And the LORD said unto Moses, Speak unto Aaron thy brother,"
This opening clause establishes the divine origin and authority of the command. The LORD Himself initiates these instructions, underscoring their critical importance and the gravity of their subject matter. The communication chain, from God to Moses, and then from Moses to Aaron, highlights Moses' role as the primary mediator of God's law and Aaron's specific responsibility as the High Priest, the direct recipient of these life-and-death regulations concerning his priestly duties and the nation's spiritual well-being.
"that he come not at all times into the holy [place] within the vail before the mercy seat, which [is] upon the ark;"
This clause details the precise prohibition and the sacred location. Aaron, as High Priest, is strictly forbidden from entering the Most Holy Place ("the holy [place] within the vail") indiscriminately or casually. This innermost sanctuary, containing the Ark of the Covenant and its lid, the mercy seat, was the very epicenter of God's earthly presence. The phrase "not at all times" emphasizes the severe restriction on access, making it an exceptional, rather than routine, privilege. It underlines the profound reverence and specific conditions required for approaching God's unmediated presence.
"that he die not:"
This is the stark, explicit, and non-negotiable consequence of disobedience. The warning is not merely a threat but a solemn declaration of the divine standard of holiness and the perilous nature of God's presence for the impure. Approaching God's unmediated presence without proper purification, authorization, and adherence to His prescribed rituals was a capital offense, as tragically demonstrated by the recent deaths of Nadab and Abihu. This clause underscores the absolute necessity of obedience for the High Priest's survival and the preservation of the covenant.
"for I will appear in the cloud upon the mercy seat."
This final clause provides the ultimate reason for the strict prohibition: God's manifest and awesome presence. The "cloud" signifies the Shekinah glory, the visible, yet veiled, manifestation of the LORD's glory. God's promise to appear there confirms the mercy seat as His earthly throne and the focal point of His interaction with Israel. It is precisely because of His awesome, consuming holiness and the danger it poses to sinful humanity that such stringent rules for approach are necessary, ensuring both the safety of the High Priest and the sanctity of the divine presence.
Literary Devices
Leviticus 16:2 employs several potent literary devices to convey its profound message and underscore the gravity of the divine command. The most prominent is Divine Command, as the verse opens with the direct declaration, "And the LORD said unto Moses, Speak unto Aaron thy brother," immediately establishing the absolute authority and non-negotiable nature of the instructions. This is powerfully reinforced by the explicit Warning/Consequence: "that he die not." This stark pronouncement serves as a powerful deterrent, highlighting the severe, life-threatening repercussions of violating divine protocol and underscoring the gravity of God's holiness for sinful humanity. Symbolism is also central to the verse's meaning. The "vail" acts as a potent symbol of separation, representing the impenetrable barrier between sinful humanity and a perfectly holy God. The "mercy seat" symbolizes the divine throne of propitiation, the precise point where God's justice and mercy meet and where atonement is made. Finally, the "cloud" symbolizes the veiled, yet undeniable, presence of God's glory (Shekinah), emphasizing His transcendent nature and the absolute necessity for a mediated approach. Together, these devices create a sense of awe, reverence, and solemnity, deeply impressing upon the reader the sacredness of God's presence and the meticulous care required to approach Him.
Theological and Thematic Connections
Leviticus 16:2 is a cornerstone for understanding the Old Testament concept of God's absolute holiness, humanity's pervasive sinfulness, and the indispensable necessity of atonement and mediation. It reveals a God who is both immanently present among His people in the Tabernacle and utterly transcendent in His purity, demanding a perfect standard of holiness for any approach. The severely restricted access to the Most Holy Place, permitted only once a year by the High Priest, underscores the profound chasm between a holy God and a sinful people, a chasm that could only be bridged by divinely ordained sacrifice and mediation. This verse sets the stage for the entire sacrificial system, pointing to the critical need for a covering for sin (the meaning embedded in kappôreth, "mercy seat") and foreshadowing a greater, more perfect High Priest and sacrifice to come. It highlights that true fellowship with God is always on His terms, established by His grace and sustained by His provision for sin.
Reflection and Application
Leviticus 16:2, though rooted in ancient Israelite ritual, profoundly speaks to contemporary believers about the unchanging nature of God and our relationship with Him. It instills a deep sense of awe and reverence for God's absolute, consuming holiness, reminding us that while He graciously desires intimacy, He remains a consuming fire. The stark warning "that he die not" serves as a timeless caution against any form of presumptuous, casual, or self-willed approach to the divine. While the New Covenant offers believers direct, confident access to God through Christ, this access is not based on our merit, worthiness, or presumption, but solely on the perfect, once-for-all sacrifice of Jesus. We are graciously invited to "draw near with confidence to the throne of grace" (Hebrews 4:16), yet this confidence is rooted in Christ's finished work, not in our own inherent goodness. Therefore, our approach to God should always be marked by profound humility, heartfelt gratitude for Christ's mediation, and a recognition of the immense privilege granted through His sacrifice. This verse calls us to cultivate a holy fear of the Lord, understanding that true intimacy with God is always predicated on His terms, which are now gloriously fulfilled in His Son.
Questions for Reflection
FAQ
Why was access to the Most Holy Place so restricted, and only for the High Priest?
Access was severely restricted due to God's absolute, unblemished holiness and the inherent sinfulness of humanity. The Most Holy Place was the earthly dwelling of God's manifest presence (the Shekinah glory), and any unauthorized or impure approach would result in immediate death, as tragically seen with Nadab and Abihu in Leviticus 10. Only the High Priest, Aaron, was permitted to enter, and then only once a year on the Day of Atonement, after extensive personal purification rituals and with the atoning blood of sacrifices. This strict protocol underscored the profound separation between a perfectly holy God and a sinful people, emphasizing that fellowship could only be maintained through divinely ordained mediation and atonement. It highlighted the unique, perilous, and indispensable role of the High Priest as the sole mediator for the nation's sins before God.
What is the significance of God appearing "in the cloud upon the mercy seat"?
The "cloud" signifies the visible manifestation of God's glorious presence, often referred to as the Shekinah glory, which had led Israel through the wilderness as a pillar of cloud (Exodus 13:21-22) and filled the Tabernacle upon its completion (Exodus 40:34-35). God's promise to appear in the cloud upon the mercy seat confirmed this golden lid as His earthly throne and the central point of His covenant relationship with Israel. It was the designated place where He would meet with the High Priest and where atonement for sin would be made. The cloud also served to veil God's glory, protecting the High Priest from the full, unmediated intensity of God's presence, which could be lethal to sinful humanity. This veiled presence underscored both God's accessibility (He condescended to dwell among them) and His terrifying holiness (He remained distinct and unapproachable without proper mediation).
Christ-Centered Fulfillment
Leviticus 16:2, with its stringent regulations for the High Priest's access to God's awesome presence, finds its ultimate and glorious fulfillment in the person and work of Jesus Christ. The earthly Tabernacle and its intricate rituals, including the Most Holy Place, the veil, the mercy seat, and the High Priest's annual entry, were all "a copy and shadow of what is in heaven" (Hebrews 8:5). Jesus is revealed as the perfect and ultimate High Priest, not of the temporary Aaronic order, but "according to the order of Melchizedek" (Hebrews 7:17), possessing an indestructible life. Unlike Aaron, who had to offer sacrifices for his own sins before atoning for the people's, Christ was "holy, innocent, unstained, separated from sinners, and exalted above the heavens" (Hebrews 7:26). He 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), entering the true, heavenly Most Holy Place once for all. The very veil that symbolized the separation between humanity and God's immediate presence in the temple was "torn in two, from top to bottom" at the moment of Christ's death (Matthew 27:51), symbolizing that the barrier between God and humanity had been irrevocably removed through His perfect sacrifice. Now, through Jesus, believers have been granted "boldness to enter the Most Holy Place by the blood of Jesus, by a new and living way opened for us through the curtain, that is, his body" (Hebrews 10:19-20). The "mercy seat" of the Old Covenant points directly to Christ Himself, who is our propitiation, the one who fully satisfies God's righteous wrath against sin, thereby allowing us to approach God's throne of grace with confidence, receiving mercy and finding grace in our time of need (Romans 3:25; Hebrews 4:16). Thus, the terrifying warning "that he die not" in Leviticus 16:2 is transformed into the joyous invitation to "come boldly" because Christ has already died and risen, securing our eternal, unhindered access to the Father.