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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 16:20–28.
The high priest having presented unto the Lord the expiatory sacrifices, by the sprinkling of their blood, the remainder of which, it is probable, he poured out at the foot of the brazen altar, 1. He is next to confess the sins of Israel, with both his hands upon the head of the scape-goat (Lev 16:20, Lev 16:21); and whenever hands were imposed upon the head of any sacrifice it was always done with confession, according as the nature of the sacrifice was; and, this being a sin-offering, it must be a confession of sin. In the latter and more degenerate ages of the Jewish church they had a set form of confession prepared for the high priest, but God here prescribed none; for it might be supposed that the high priest was so well acquainted with the state of the people, and had such a tender concern for them, that he needed not any form. The confession must be as particular as he could make it, not only of all the iniquities of the children of Israel, but all their transgressions in all their sins. In one sin there may be many transgressions, from the several aggravating circumstances of it; and in our confessions we should take notice of them, and not only say, I have sinned, but, with Achan, "Thus and thus have I done." By this confession he must put the sins of Israel upon the head of the goat; that is, exercising faith upon the divine appointment which constituted such a translation, he must transfer the punishment incurred from the sinners to the sacrifice, which would have been but a jest, nay, an affront to God, if he himself had not ordained it. 2. The goat was then to be sent away immediately by the hand of a fit person pitched upon for the purpose, into a wilderness, a land not inhabited; and God allowed them to make this construction of it, that the sending away of the goat was the sending away of their sins, by a free and full remission: He shall bear upon him all their iniquities, Lev 16:22. The losing of the goat was a sign to them that the sins of Israel should be sought for, and not found, Jer 50:20. The later Jews had a custom to tie one shred of scarlet cloth to the horns of the goat and another to the gate of the temple, or to the top of the rock where the goat was lost, and they concluded that if it turned white, as they say it usually did, the sins of Israel were forgiven, as it is written, Though your sins have been as scarlet, they shall be as wool: and they add that for forty years before the destruction of Jerusalem by the Romans the scarlet cloth never changed colour at all, which is a fair confession that, having rejected the substance, the shadow stood them in no stead. 3. The high priest must then put off his linen garments in the tabernacle, and leave them there, the Jews say never to be worn again by himself or any other, for they made new ones every year; and he must bathe himself in water, put on his rich clothes, and then offer both his own and the people's burnt-offerings, Lev 16:23, Lev 16:24. When we have the comfort of our pardon God must have the glory of it. If we have the benefit of the sacrifice of atonement, we must not grudge the sacrifices of acknowledgment. And, it should seem, the burning of the fat of the sin-offering was deferred till now (Lev 16:25), that it might be consumed with the burnt-offerings. 4. The flesh of both those sin-offerings whose blood was taken within the veil was to be all burnt, not upon the altar, but at a distance without the camp, to signify both our putting away sin by true repentance, and the spirit of burning, and God's putting it away by a full remission, so that it shall never rise up in judgment against us. 5. He that took the scape-goat into the wilderness, and those that burned the sin-offering, were to be looked upon as ceremonially unclean, and must not come into the camp till they had washed their clothes and bathed their flesh in water, which signified the defiling nature of sin; even the sacrifice which was but made sin was defiling: also the imperfection of the legal sacrifices; they were so far from taking away sin that even they left some stain upon those that touched them. 6. When all this was done, the high priest went again into the most holy place to fetch his censer, and so returned to his own house with joy, because he had done his duty, and died not.
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Summary
Leviticus 16:23 describes a crucial moment in the Day of Atonement rituals, where Aaron, the High Priest, having completed the most sacred rites within the Most Holy Place, removes the special linen garments he wore for those functions and leaves them within the tabernacle. This act signifies the completion of the central atoning work for himself and the nation of Israel, marking a transition from the unique purity required for direct divine encounter to other priestly duties, while also emphasizing the consecrated nature of the garments themselves to that specific, most holy function.
Context
Literary Context
This verse is intricately woven into the meticulous instructions for Yom Kippur, the Day of Atonement, as detailed in Leviticus 16. The preceding verses describe Aaron's solemn entry into the Most Holy Place, first with a bull for his own sin offering and then with a goat for the people's sin offering, applying the blood before the mercy seat. Leviticus 16:4 explicitly states that Aaron must don "holy linen garments" before performing these innermost sacred acts. The action in Leviticus 16:23 marks the conclusion of the core atonement rites performed in the Holy of Holies. Immediately following this, Leviticus 16:24 instructs Aaron to bathe and put on his regular, more ornate priestly garments to complete the remaining burnt offerings for himself and the people. This precise sequence underscores a divinely ordained ritual progression, where each phase demands specific attire and actions, emphasizing the distinct holiness and gravity of the Most Holy Place rituals.
Historical & Cultural Context
The Day of Atonement (Yom Kippur) was the most solemn and significant day in the Israelite calendar, the only day the High Priest was permitted to enter the Most Holy Place (the Holy of Holies) to make atonement for the sins of the entire nation. The tabernacle, a portable sanctuary, served as the dwelling place where God's presence resided among His people, structured with an outer court, the Holy Place, and the Most Holy Place. The "linen garments" (Hebrew: bigde-bad) were simple, pure white vestments, intentionally distinct from the High Priest's elaborate "garments for glory and for beauty" described in Exodus 28:2. These plain linen garments symbolized humility, purity, and the unadorned holiness required for direct approach to God's presence in the Most Holy Place, contrasting with the splendor associated with his mediatorial role before the people. The act of removing and leaving these garments within the tabernacle underscored their consecrated nature, indicating that they were set apart solely for the unique, once-a-year atonement rites within the innermost sanctuary. This ritual emphasized the gravity of sin and the divine provision for its expiation through a divinely ordained system.
Key Themes
This verse contributes significantly to several key themes prevalent in Leviticus and the broader Pentateuch. The theme of Holiness is paramount, as God's absolute purity necessitates meticulous rituals and specific attire for human approach, particularly into the Most Holy Place where His presence uniquely resided. The concept of Atonement is central, with Aaron's actions representing the annual provision for the expiation of Israel's sins, highlighting the need for divine intervention to bridge the gap between a holy God and sinful humanity. Furthermore, the theme of Mediation is evident, as Aaron, the High Priest, acts as the sole authorized mediator between God and Israel on this most sacred day. The precise instructions for changing and leaving the garments also reinforce the theme of Consecration and Separation, illustrating that certain persons, places, and objects are set apart for sacred use, not to be mixed with the common or profane. This ritual underscores the temporary and provisional nature of the Old Covenant's sacrificial system, pointing forward to a more perfect and enduring solution.
Exposition and Analysis
Key Word Analysis
This verb (H6584) literally means "to strip" or "to unclothe." In the context of Leviticus 16:23, it denotes the act of removing the sacred linen garments. The term implies a deliberate and complete disrobing, signifying the conclusion of the specific ritual phase for which these garments were worn. This act of "stripping off" is not merely a change of clothes but a ritualistic act marking the transition from the most intense encounter with divine holiness to a subsequent phase of priestly duty.
This noun (H906) refers specifically to fine, white flaxen thread or yarn, and by extension, garments made from it. The use of "linen" for the High Priest's special Day of Atonement attire emphasizes purity, simplicity, and humility. Unlike the more ornate and colorful garments worn for other priestly duties, these plain white vestments symbolized the unadorned holiness and moral purity required for approaching God in the Most Holy Place, free from any human embellishment or glory.
This noun (H6944) signifies a "sacred place or thing," or abstractly, "sanctity" or "holiness." In the immediate context of Leviticus 16, particularly after Aaron's entry for atonement, "the holy [place]" refers unequivocally to the Most Holy Place, or Holy of Holies. This innermost sanctuary was the most sacred area of the tabernacle, where the Ark of the Covenant resided and where God's presence was uniquely manifested. Aaron's action of removing the garments after exiting this space underscores the completion of the most critical and dangerous part of his annual duty, performed in the very presence of God's glory.
Verse Breakdown
"And Aaron shall come into the tabernacle of the congregation,"
This phrase indicates Aaron's exit from the Most Holy Place (where he performed the core atonement rites) and his re-entry into the Holy Place, the first chamber of the tabernacle accessible to the priests. It marks a crucial transition from the innermost sanctuary, where the blood of atonement was applied, to the immediate outer sacred space, still within the consecrated boundaries of God's dwelling. This movement signifies a shift from the most intense phase of direct divine encounter.
"and shall put off the linen garments, which he put on when he went into the holy [place],"
This is the central command of the verse, detailing the specific action Aaron must take. He is instructed to remove the particular, pure linen garments he wore exclusively for the atonement rituals within the Most Holy Place. The act of "putting off" signifies the completion of that unique, most sacred phase of his duties. The explicit mention of "which he put on when he went into the holy [place]" serves as a precise reminder of the specific garments and the unique, solemn context for which they were designated, underscoring their sacred purpose and the strict adherence to divine protocol.
"and shall leave them there:"
This final directive emphasizes the consecrated nature of these garments and their permanent separation for sacred use. They were not to be taken out of the tabernacle or used for any other purpose. By leaving them "there" (within the sacred precincts of the tabernacle, likely in a designated holy storage area), their unique association with the Day of Atonement's Most Holy Place rituals was preserved, preventing their profanation and signifying that their sacred function for that year was fulfilled. This act also highlights the principle that what is dedicated to God's most holy service remains exclusively His.
Literary Devices
The passage employs several key literary devices to convey its profound theological significance. Ritual is paramount, as the entire chapter is a meticulously detailed prescription of specific actions and their precise sequence, emphasizing the divinely ordained and non-negotiable nature of atonement. The changing of garments serves as a powerful Symbolism: the plain linen garments symbolize purity, humility, and the unique holiness required for approaching God in the Most Holy Place, while their removal and retention within the tabernacle symbolize the completion of that specific, most sacred work and the consecrated nature of the tools used. There is also an element of Contrast between these simple linen garments and the High Priest's more ornate "garments for glory and for beauty" (as seen in Exodus 28:2), highlighting the distinct nature of the atonement ritual compared to other priestly duties. The meticulous detail in the instructions, including the specific attire and its disposition, underscores the Gravity and solemnity of the Day of Atonement and the seriousness with which God's presence and sin were to be treated.
Theological and Thematic Connections
Leviticus 16:23, though a detailed ritual instruction, powerfully conveys profound theological truths about purity, atonement, and the nature of divine access. The High Priest's removal of the linen garments after completing the Most Holy Place rites signifies the culmination of the annual expiation for sin, emphasizing that the work performed within the inner sanctuary was distinct, complete for that year, and uniquely holy. It underscores the concept of a mediated approach to God, where specific conditions, including ritual purity and prescribed attire, were absolutely necessary due to God's inherent holiness and humanity's pervasive sinfulness. The leaving of the garments "there" within the tabernacle reinforces their consecrated status, preventing their use for common purposes and maintaining the sanctity of the atonement process. This act points to a God who demands holiness and provides a meticulous, albeit temporary, means for His people to stand reconciled before Him, demonstrating His commitment to dwell among them despite their sin.
Reflection and Application
This ancient ritual, though seemingly distant from our modern lives, offers profound insights into the nature of holiness, devoted service, and the completion of spiritual work. Aaron's careful adherence to divine instruction, including the precise changing of garments, teaches us the importance of reverence, intentionality, and humility in our approach to God and His sacred purposes. Just as Aaron transitioned from one phase of service to another with appropriate attire, we are called to discern and respond to the distinct demands of various spiritual seasons and callings in our lives. This might involve setting aside certain "garments" of our own—habits, attitudes, or worldly attachments that are inappropriate for a particular sacred task—or conversely, "putting on" attitudes of humility, purity, and focused devotion. The act of leaving the garments in the tabernacle reminds us that our service, and the "tools" we use in it, are consecrated to God and not for our own glory or common use. It encourages us to reflect on the completion of God's redemptive work in our lives through Christ, trusting that His provision for atonement is finished, and to live in light of that finished work with appropriate reverence, gratitude, and a willingness to serve Him in whatever capacity He calls, always mindful of His holiness.
Questions for Reflection
FAQ
Why did Aaron have to change his clothes after entering the Most Holy Place?
Aaron's changing of clothes, specifically from the simple linen garments to his more ornate priestly vestments, was a crucial and symbolic part of the Day of Atonement ritual. The plain linen garments, worn when he entered the Most Holy Place, symbolized humility, purity, and the unadorned holiness required for direct approach to God's presence, where the most critical atonement for sin occurred. These garments were distinct from his regular "garments for glory and for beauty" (as described in Exodus 28:2), which were designed for his public mediatorial role. After completing the unique and intensely sacred work within the Holy of Holies, he was commanded to remove these specific linen garments and leave them within the tabernacle (Leviticus 16:23), signifying the completion of that particular, most sacred phase of the ritual and maintaining the consecrated status of the garments themselves. He would then bathe and put on his regular vestments to perform the remaining, less intensely sacred, burnt offerings and final rituals of the day, as detailed in Leviticus 16:24. This meticulous sequence underscored the distinct requirements and profound significance of each stage of the atonement process, emphasizing the unique holiness of the Most Holy Place.
Christ-Centered Fulfillment
Leviticus 16:23, with its detailed account of Aaron's changing of garments after the most sacred act of atonement, finds its ultimate and perfect fulfillment in the person and work of Jesus Christ. Aaron's repeated actions—his need to change garments, perform annual rituals, and offer sacrifices for his own sins—highlighted the temporary and incomplete nature of the Old Covenant sacrifices. The linen garments, symbolizing purity and humility, were necessary for a sinful high priest to approach a holy God. However, Christ, our true and eternal High Priest, needed no such ritualistic changes or cleansing for Himself. He was inherently pure, "holy, innocent, unstained, separated from sinners, and exalted above the heavens" (Hebrews 7:26). Unlike Aaron, who entered the earthly Most Holy Place with the blood of animals, Christ entered the heavenly sanctuary "once for all, having obtained eternal redemption" through His own precious blood (Hebrews 9:12). He did not need to "put off" any garments of sin or impurity, for He bore none. His sacrifice was a singular, complete, and perfect act, requiring no repetition or symbolic changes of attire, as Hebrews 10:10 affirms that "we have been made holy through the sacrifice of the body of Jesus Christ once for all." Thus, Aaron's meticulous ritual serves as a profound foreshadowing, pointing to the one who would perfectly fulfill all requirements, not by changing garments, but by offering Himself as the spotless Lamb of God, whose atonement is eternally sufficient and forever complete.