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 16:20–28.
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 16:25 details a crucial step in the Day of Atonement rituals, specifically the burning of the fat from the sin offering upon the altar. This act, performed by the high priest, was not merely a disposal of remnants but a divinely mandated presentation of the choicest part of the sacrifice to God, signifying complete dedication, the acceptance of the atonement, and the profound holiness required in approaching the Lord for the cleansing of sin for the entire Israelite community.
Context
Literary Context
Leviticus 16 provides the comprehensive, divinely ordained instructions for Yom Kippur, the Day of Atonement, the most sacred day in the Israelite calendar. The chapter begins by establishing the elaborate preparations and initial rituals performed by Aaron, the high priest, for himself and his household, including a bull for a sin offering and a ram for a burnt offering. The narrative then shifts to the community's atonement, detailing the selection of two goats for the sin offering—one designated "for the Lord" and the other "for Azazel" (the scapegoat). Following the sacrifice of the goat "for the Lord," its blood is brought into the Most Holy Place to make atonement, a profound act described in Leviticus 16:15-19. Our verse, Leviticus 16:25, follows the sprinkling of the blood and the cleansing of the sanctuary, focusing on the subsequent burning of the fat, which completed the offering to God, signifying its full acceptance.
Historical & Cultural Context
The Day of Atonement (Yom Kippur) was an annual, solemn fast day for the ancient Israelites, designed to atone for all the sins and impurities of the people and the sanctuary accumulated over the year. It was the only day the High Priest could enter the Most Holy Place, and only after extensive purification rituals. In ancient Near Eastern cultures, the burning of sacrifices was a common practice, but the specific emphasis on the "fat" (Hebrew: cheleb) was unique to Israelite worship. Fat was considered the richest, most valuable, and often the most flavorful part of an animal. Therefore, dedicating the fat to God symbolized offering the "best" or the "choicest" portion, emphasizing the supreme value and honor due to the Almighty. This practice underscored the gravity of sin and the meticulous obedience required for reconciliation with a holy God, as seen in other sacrificial laws that explicitly reserve the fat for the Lord (e.g., Leviticus 3:16).
Key Themes
Leviticus 16:25 contributes significantly to several overarching themes within Leviticus and the broader Pentateuch. Central among these is the theme of Holiness, emphasizing God's absolute purity and the necessity for His people to be set apart and purified to dwell in His presence. The meticulous rituals, including the burning of the fat, highlight the gravity of Sin and its defiling nature, requiring a costly and divinely prescribed means of Atonement and expiation. The verse also underscores the theme of Divine Provision, as God Himself institutes the means by which His people can be reconciled to Him. Furthermore, the act of offering the choicest part speaks to the theme of Worship and Obedience, demonstrating that true worship involves giving God one's very best and adhering precisely to His commands, reflecting the principles found throughout the sacrificial system (e.g., Leviticus 1:9).
Exposition and Analysis
Key Word Analysis
From the root meaning "to miss the mark," this term refers to a specific type of sacrifice prescribed in the Mosaic Law, primarily for unintentional sins or ceremonial impurities that required purification. While chaṭṭâʼâh literally denotes an "offence" or "sinfulness," in the context of sacrifice, it signifies the offering made to remove defilement, provide expiation, and restore one to a right relationship with God. It was not primarily about appeasing divine wrath but about cleansing from impurity and making atonement, allowing the worshiper to remain in the holy community. The burning of the fat was an integral part of this purification process, signifying the complete consumption and acceptance of the offering by God.
Distinct from muscle fat, cheleb refers specifically to the internal, suet-like fat surrounding the vital organs (such as the kidneys, intestines, and liver). This fat was explicitly designated as "the Lord's food" or "a food offering" in various sacrificial laws (e.g., Leviticus 3:16). Its burning on the altar symbolized the offering of the choicest, richest, and most vital part of the animal to God, representing the best of the worshiper's dedication and the essence of the sacrifice being wholly consumed by the divine presence.
Derived from the verb "to slaughter" or "to sacrifice," this refers to the bronze altar of burnt offering located in the courtyard of the tabernacle (and later the temple). It was the primary place where animal sacrifices were consumed by fire, symbolizing the ascent of the offering to God. The altar was considered holy, sanctifying anything that touched it, and served as the divinely appointed point of communion between God and His people, where atonement was publicly enacted and divine acceptance was manifested through the consuming fire.
Verse Breakdown
"And the fat"
This clause specifically identifies the cheleb, the internal and choicest fat of the sacrificial animal. Its explicit mention highlights its unique significance as the portion exclusively dedicated to God, forbidden for human consumption, underscoring its sacred status.
"of the sin offering"
This clarifies that the fat belongs to the animal sacrificed as a chaṭṭâʼâh, the offering made for the purification of sin and uncleanness for the community on the Day of Atonement. It links the specific act of burning the fat to the broader ritual of expiation and reconciliation.
"shall he burn"
This is a direct divine command, indicating the mandatory action of consuming the fat by fire. The burning transforms the physical offering into a spiritual aroma, signifying its ascent to God and its acceptance. It is not merely disposal but a sacred act of presentation, a divinely ordained means of communion.
"upon the altar"
This specifies the precise location of the burning—the bronze altar in the tabernacle courtyard. The altar was the designated place for all burnt offerings, symbolizing the point of divine encounter and the means by which atonement was made and offerings were consecrated to the Lord, making the act publicly visible and ritually valid.
Literary Devices
Leviticus 16:25 employs several significant literary devices. Symbolism is paramount, with the "fat" representing the choicest, most valuable part of the offering, symbolizing the complete dedication and the "best" being given to God. The act of "burning" on the "altar" is also deeply symbolic, signifying the transformation of the earthly offering into a spiritual aroma pleasing to God, the complete consumption of the sacrifice, and its ascent to the divine realm. The fire on the altar often represents God's purifying presence, His acceptance, and His holy judgment. Furthermore, the meticulous detail and precise instructions for the ritual underscore the Divine Mandate and God's absolute holiness, emphasizing that atonement is not a human invention but a divinely prescribed means of reconciliation. The entire ritual of the Day of Atonement, including this verse, functions as Typology, foreshadowing the ultimate, perfect sacrifice of Jesus Christ, who would fulfill and supersede these temporary provisions.
Theological and Thematic Connections
Leviticus 16:25, though a specific instruction for an ancient ritual, resonates with profound theological truths about God's holiness, the gravity of sin, and the nature of true atonement. The burning of the fat, the choicest part, on the altar signifies God's absolute right to the best of all things and His acceptance of the offering as a "pleasing aroma" for the expiation of sin. It underscores that reconciliation with a holy God requires a costly, complete, and divinely ordained sacrifice. This act was a vivid annual reminder to Israel of their constant need for cleansing and God's unwavering provision for it, highlighting the seriousness with which God views sin and the meticulousness He requires in worship. It points to the principle that only a perfect, unblemished offering, wholly consumed and accepted by God, can truly atone.
Reflection and Application
The burning of the fat on the altar in Leviticus 16:25 serves as a powerful reminder of God's absolute holiness and the profound cost of sin. For us today, it calls us to reflect on the nature of our own offerings to God. Are we giving Him our "fat"—the choicest parts of our lives, our time, our talents, our resources, our deepest affections, our undivided attention? Or are we holding back, offering only what is convenient, leftover, or less than our best? This verse challenges us to consider the seriousness of our own sin and to deeply appreciate the complete and perfect sacrifice that has been made on our behalf. It invites us to live lives of radical dedication, knowing that our ultimate atonement has been secured, and our response should be one of grateful, wholehearted surrender to the One who gave His very best for us. It reminds us that true worship is costly, demanding our all, yet it is also the only path to genuine reconciliation and intimacy with a holy God.
Questions for Reflection
FAQ
Why was only the fat burned on the altar for the sin offering, and not the entire animal?
For the sin offering (especially on the Day of Atonement), the fat was burned on the altar as a "food offering to the Lord" (e.g., Leviticus 3:16), symbolizing the choicest part being dedicated exclusively to God and accepted by Him. This act represented the essence of the offering ascending to God. The rest of the sin offering, particularly its flesh, was often taken outside the camp and burned (as seen in Leviticus 16:27), especially when the blood was brought into the Most Holy Place. This was because the animal bore the sin of the people, making its flesh "most holy" in a way that rendered it unfit for consumption by the priests within the holy precincts. This distinction highlighted the unique nature of the sin offering for atonement and purification, where the fat represented divine acceptance and the removal of the sin-bearing flesh from the holy presence.
What is the spiritual significance of the fat being burned and consumed by fire?
The burning of the fat by fire carries multiple profound spiritual significances. Firstly, fire often symbolizes the presence and holiness of God, consuming the offering as a sign of divine acceptance and purification. Secondly, as the fat was considered the richest, most valuable, and most vital part of the animal, its burning represented the offering of the "best" to God, signifying complete dedication, honor, and the surrender of the worshiper's choicest possessions. Thirdly, the smoke ascending from the altar symbolized the offering rising to God as a "pleasing aroma" or "soothing aroma," indicating that the atonement was accepted and the sin dealt with, allowing reconciliation between God and His people. It was a visible manifestation of the spiritual transaction taking place, a tangible expression of propitiation and God's gracious reception of the sacrifice.
Christ-Centered Fulfillment
Leviticus 16:25, with its meticulous instructions for burning the choicest fat of the sin offering on the altar, powerfully foreshadows the ultimate, once-for-all sacrifice of Jesus Christ. The "fat" represented the best, the most valuable part, completely given to God as a pleasing aroma. In Christ, we see the perfect fulfillment of this principle: He is the spotless Lamb of God, who takes away the sin of the world!, who offered Himself not merely as the "fat" but as the entirety of the perfect sacrifice, "without blemish or defect" (1 Peter 1:19). His self-offering on the cross was the ultimate "sin offering," completely consumed by the fire of divine justice and accepted by the Father as a "fragrant offering and sacrifice to God" (Ephesians 5:2). Unlike the repeated sacrifices of the Old Covenant, which only covered sin year after year, Christ's sacrifice was final and complete, requiring no further offerings, for "by one sacrifice he has made perfect forever those who are being made holy" (Hebrews 10:10-14). Thus, the burning fat on the altar pointed forward to the Son of God, who gave His very life, His perfect essence, as the full and sufficient payment for our sins, securing eternal atonement and access to God for all who believe.