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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 16:24 details a pivotal moment in the High Priest's comprehensive duties on Yom Kippur, the Day of Atonement, ancient Israel's most sacred annual observance. Following his solemn entry into the Most Holy Place to perform expiatory rites for the sanctuary and the people, the High Priest is commanded to undergo a ritual washing and change his garments in the holy place. This act of purification and transition prepares him to then offer the communal burnt offerings for himself and for the people, thereby completing the elaborate and holistic atonement process that reconciled the entire nation to God and ensured His continued presence among them.
Context
Literary Context
This verse is intricately woven into the meticulous instructions for the Day of Atonement found in Leviticus 16. It specifically follows the High Priest's most sacred and private acts of atonement: entering the Most Holy Place with the blood of the sin offering for himself and the people, and sprinkling it before the mercy seat to atone for the sanctuary itself (Leviticus 16:16). The washing and change of garments described in Leviticus 16:24 mark a critical transition from these highly symbolic, internal acts performed in special linen garments to the more public, communal offerings made in his regular priestly attire. This sequence signifies a necessary purification and preparation for the subsequent burnt offerings, which were offerings of complete surrender and devotion, completing the cycle of reconciliation.
Historical & Cultural Context
The Day of Atonement was the singular day of the year when the High Priest was permitted to enter the Most Holy Place, emphasizing its unparalleled sanctity and the profound gravity of the atonement rituals. The concept of ritual purity was absolutely paramount in ancient Israelite worship, meticulously reflecting God's absolute holiness and His demand for separation from defilement. The "holy place" mentioned in this verse refers not to the Most Holy Place (the inner sanctuary), but to the Tabernacle courtyard area where the laver for washing and the altar for burnt offerings were located. The High Priest's repeated purification, even after performing the most sacred rites, underscored that no human, regardless of their esteemed office, could approach a holy God without divine provision for cleansing. This elaborate annual ritual served as a powerful, tangible reminder of the pervasive seriousness of sin and the indispensable necessity of God's grace for reconciliation and fellowship.
Key Themes
The verse contributes significantly to several foundational themes within Leviticus and the broader Pentateuch. Foremost is the theme of Holiness and Purity, emphasizing God's absolute separateness and the rigorous requirements for humanity to approach Him without being consumed. The High Priest's repeated washings and garment changes underscore the pervasive need for ceremonial and spiritual cleanliness. Secondly, the theme of Mediation and Atonement is central, as the High Priest acts as the sole intermediary between God and Israel, performing rites to cover the sins of the nation and restore fellowship. The burnt offerings, in addition to the sin offerings, highlight the theme of Complete Devotion and Reconciliation, signifying Israel's renewed commitment to God after their sins have been expiated. This comprehensive ritual also powerfully foreshadows the ultimate, perfect atonement to be provided by a greater High Priest (Hebrews 9:11-14).
Exposition and Analysis
Key Word Analysis
This verb (H7364) signifies "to lave (the whole or a part of a thing); bathe (self), wash (self)." In the context of the Day of Atonement, the High Priest's washing is a ritual purification, symbolizing the removal of ceremonial uncleanness and a renewal of purity. It is essential for his transition from the intensely holy acts within the Most Holy Place to the subsequent public offerings, underscoring the pervasive requirement for holiness in all aspects of divine service.
This primitive root (H3318) means "to go (causatively, bring) out, in a great variety of applications, literally and figuratively." Here, it denotes the High Priest's emergence from the inner sacred areas (Most Holy Place and Holy Place) to the outer courtyard. This physical movement marks a significant transition in the ritual, signaling the shift from the highly restricted, private acts of atonement to the more public performance of the burnt offerings before the congregation.
This primitive root (H3722) means "to cover (specifically with bitumen); figuratively, to expiate or condone, to placate or cancel." In the context of the Day of Atonement, kaphar signifies the covering over of sins, enabling God's holy presence to dwell among a sinful people without consuming them. The High Priest's actions, including the burnt offerings, were designed to achieve this reconciliation, restoring the broken relationship between God and Israel. This word is central to understanding the entire sacrificial system and its ultimate fulfillment.
Verse Breakdown
"And he shall wash his flesh with water in the holy place"
Following the highly sacred and internal acts of sprinkling blood in the Most Holy Place, the High Priest is commanded to perform a full body wash. This act of ritual purification is critical for his transition from the special linen garments worn in the Most Holy Place to his regular priestly attire. The "holy place" here refers not to the Most Holy Place, but to the Tabernacle courtyard, specifically where the laver for washing was situated, emphasizing the absolute necessity of cleanliness even after performing acts of atonement.
"and put on his garments"
This refers to the High Priest changing from the simple white linen garments, which symbolized humility and purity for entering God's immediate presence, back into his more elaborate "garments of glory and beauty" (Exodus 28:2-4) for the remainder of the public rituals. This change of attire signifies a shift in his role and the nature of the offerings to follow, moving from expiation to reconciliation and devotion.
"and come forth"
This phrase indicates the High Priest's emergence from the inner sacred areas (the Most Holy Place and the Holy Place) to the outer courtyard of the Tabernacle. This public appearance marks a new phase of the Day of Atonement rituals, where the communal burnt offerings would be presented before the assembled congregation.
"and offer his burnt offering, and the burnt offering of the people"
one for himself and one for the entire Israelite community. Unlike the sin offering, which focused on expiation for specific transgressions, the burnt offering was a voluntary offering of complete devotion, entirely consumed by fire on the altar. It symbolized total surrender, dedication, and the worshiper's desire for full communion with God, signifying a renewed covenant relationship.
"and make an atonement for himself, and for the people"
This concluding clause summarizes the overarching purpose and efficacy of these final rituals. The burnt offerings, in conjunction with all the preceding rites of the Day of Atonement, served to "make atonement"—to cover, purge, and reconcile—for the High Priest's own unwitting sins and for the collective sins of the entire Israelite community. This comprehensive atonement secured God's continued presence among His people and restored their fellowship with Him for another year.
Literary Devices
Leviticus 16:24, as an integral part of the broader Day of Atonement narrative, is rich in several significant literary devices that underscore its theological weight. The most prominent is Ritual, as the entire chapter meticulously details a precise, divinely ordained sequence of actions. This emphasis on order and obedience highlights the sacred nature of worship and the structured path to approaching a holy God. The High Priest's actions—from washing to changing garments and offering sacrifices—are deeply Symbolic. The washing represents profound purification and the removal of defilement, while the change of garments symbolizes a transition of state and role, moving from the solemnity and humility required in the Most Holy Place to the public presentation of devotion. The burnt offering itself is a powerful symbol of complete surrender and reconciliation, a "sweet aroma" ascending to God. Furthermore, the Repetition of key phrases, particularly "make an atonement" (H3722, kâphar) throughout Leviticus 16, serves to emphasize the central theme and ultimate purpose of the entire day's proceedings: the comprehensive covering of sin and the restoration of relationship between a holy God and His sinful people. This repetition reinforces the gravity and efficacy of the atonement process.
Theological and Thematic Connections
Leviticus 16:24 profoundly illustrates the foundational theological principles of purification, mediation, and substitutionary atonement. The High Priest's repeated need for cleansing, even after entering God's most sacred presence, underscores the infinite holiness of God and the pervasive nature of human sin. It highlights that no human mediator, by his own merit, could stand before a holy God; rather, he too required divine provision for cleansing. The dual nature of the atonement—for the High Priest himself and for the people—emphasizes the universal need for reconciliation. The meticulous nature of the rituals points to God's demand for absolute purity and order in approaching Him, foreshadowing the perfect and final sacrifice to come. This verse, therefore, serves as a crucial Old Testament witness to the profound gap between humanity and God, a gap that only divine provision can bridge.
Reflection and Application
Leviticus 16:24, while detailing an ancient ritual, offers profound spiritual truths for contemporary believers. It reminds us of the absolute holiness of God and the seriousness of sin, which necessitated such elaborate means of atonement. Just as the High Priest needed to be ritually cleansed before performing his duties, we are called to spiritual purity, not through external washings, but through the internal cleansing provided by Christ's blood and the regenerating work of the Holy Spirit (Titus 3:5). This verse also teaches us humility in service: even those in positions of spiritual leadership must acknowledge their own need for God's grace and cleansing before they can effectively minister to others. Ultimately, it directs our gaze to the efficacy and sufficiency of Christ's once-for-all atonement, which perfectly accomplishes what the Old Testament rituals could only foreshadow, allowing us to approach God with confidence, not based on our own merit or ritual performance, but on His finished work. We are called to live lives of ongoing repentance and faith, trusting in the perfect High Priest who has already secured our eternal reconciliation.
Questions for Reflection
FAQ
Why did the High Priest need to wash and change garments again after performing the most sacred acts in the Most Holy Place?
The High Priest's ritual washing and change of garments in Leviticus 16:24 were crucial for several reasons, highlighting the meticulous nature of God's demands for purity and order. First, the special white linen garments worn in the Most Holy Place were specifically for that highly sacred, private part of the ritual, symbolizing humility and purity before God's immediate presence. After exiting, these garments, having been in the Most Holy Place, were considered too sacred for the more public, communal offerings and were to be set aside. Second, the washing symbolized a renewed purification and readiness for the next distinct phase of the Day of Atonement. It marked a transition from the expiatory sin offerings to the burnt offerings, which were offerings of complete devotion and reconciliation. This repeated cleansing underscored the absolute necessity of purity for anyone serving God, and the distinct nature of different phases of divine service, even for the High Priest himself, emphasizing that no human could ever be "clean enough" by their own merit.
What is the significance of the "burnt offering" in this context, given that sin offerings had already been made?
The burnt offering (olah) in Leviticus 16:24, following the sin offerings, served a distinct and crucial purpose. While the sin offering (chattat) primarily dealt with expiation—covering or purging specific sins and ceremonial uncleanness to avert God's wrath—the burnt offering was a voluntary offering of complete dedication and devotion to God. It was entirely consumed on the altar, symbolizing total surrender and the worshiper's desire for full communion with God. In the context of the Day of Atonement, the burnt offerings of the High Priest and the people, offered after the sin offerings, signified a renewed commitment and reconciliation, a full restoration of fellowship with God after the sins had been atoned for. It represented the ascending "sweet aroma" of acceptance and renewed relationship, moving beyond merely dealing with sin to expressing wholehearted devotion.
Christ-Centered Fulfillment
Leviticus 16:24, with its depiction of the High Priest's necessary purification and subsequent offerings for himself and the people, finds its ultimate and perfect fulfillment in Jesus Christ. Unlike the Levitical High Priest, who repeatedly needed to wash and offer sacrifices for his own sins because he was a sinful man (Hebrews 7:27), Jesus, our great High Priest, was "holy, innocent, unstained, separated from sinners" (Hebrews 7:26). He had no need for personal cleansing or to offer sacrifices for Himself; His purity was inherent and eternal. Instead, Jesus entered the true "holy place"—heaven itself—not with the blood of bulls and goats, but with His own precious blood, securing an eternal redemption for all who believe (Hebrews 9:12). His one-time, perfect sacrifice on the cross served as the ultimate burnt offering, a complete and pleasing surrender to God that perfectly atoned for the sins of humanity, making reconciliation possible forever (Hebrews 10:14). Through Christ, we are spiritually washed and cleansed, not by water in a physical holy place, but by His shed blood, enabling us to approach God with confidence and receive His grace (1 John 1:7; Ephesians 5:26). His triumphant cry, "It is finished!" (John 19:30), echoes the completion of the perfect atonement, rendering the repetitive rituals of the Old Covenant obsolete and fully realized in Him.