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 16:28 concludes the intricate purification rites of the Day of Atonement, mandating that the individual responsible for burning the sin offering and the scapegoat outside the camp must undergo a rigorous ritual cleansing—washing clothes and bathing the body in water—before being permitted to re-enter the holy community. This stringent requirement profoundly underscores the pervasive defilement associated with sin, even in its removal, and the absolute necessity of meticulous purity for any who would dwell within or approach God's holy presence.
Context
Literary Context
Leviticus 16 serves as the theological and ritualistic apex of the book of Leviticus, meticulously detailing the annual rites of Yom Kippur, the Day of Atonement. This pivotal chapter outlines the elaborate procedures for cleansing the high priest, the Tabernacle, and the entire Israelite community from accumulated sins and impurities, thereby ensuring God's continued presence among His people. Verses 1-22 describe the sin offerings for the high priest and the people, the selection and handling of the two goats (one for the Lord, one for Azazel), and the sprinkling of blood in the Most Holy Place. Verses 23-26 detail the high priest's change of garments and further purification. Our verse, Leviticus 16:28, directly follows Leviticus 16:27, which commands that the bull and goat of the sin offering, whose blood was brought into the sanctuary, be taken outside the camp and completely consumed by fire. Similarly, the person who led the scapegoat into the wilderness, as described in Leviticus 16:21, also required this same purification (implied by the parallel structure and the defiling nature of the task). The verse thus functions as a critical concluding purification step, ensuring that all who dealt with the most defiling aspects of sin's expulsion were themselves thoroughly cleansed before rejoining the holy assembly.
Historical & Cultural Context
The ancient Israelite worldview, as codified in the Mosaic Law, operated with a profound distinction between "clean" (tahor) and "unclean" (tameh), and "holy" (qadosh) and "profane" (chol). These categories were not merely hygienic but deeply theological, reflecting the nature of God's absolute holiness and humanity's inherent fallen state. The "camp" represented the consecrated space where God's presence dwelt among His people, and anything ritually unclean could not remain within its sacred boundaries. The Day of Atonement was the most solemn day of the year, a national purification for all accumulated sins and impurities that might defile the sanctuary and jeopardize God's relationship with His people. The act of taking the sin offering "outside the camp" (a recurring theme in the Law, e.g., Leviticus 4:12) signified the complete removal and expulsion of sin from the holy community. However, handling such highly defiling elements, even for the purpose of atonement, imparted ritual impurity to the individual. Thus, the washing of clothes and bathing of the body were not optional but mandatory rituals to restore ritual purity, allowing the individual to safely and appropriately re-enter the sacred space of the camp and participate in the community's life. This emphasized God's absolute holiness and the meticulous care required to approach Him.
Key Themes
Leviticus 16:28 contributes significantly to several overarching themes within the book of Leviticus and the Pentateuch. Primarily, it reinforces the theme of God's Absolute Holiness and the consequent demand for purity from His people. The stringent requirements for cleansing underscore that God is utterly separate from sin and impurity, and His presence necessitates a consecrated people and space. Secondly, it highlights the Defiling Nature of Sin, demonstrating that sin is not merely an act but a corrupting force that contaminates everything it touches, even those involved in its removal. Even the agents of atonement became impure by proximity to sin. Thirdly, the verse emphasizes the theme of Atonement and Purification, showcasing the meticulous steps required to remove sin and restore fellowship with God. The ritual washing points to the necessity of cleansing for reconciliation and reintegration into the holy community. Finally, it subtly foreshadows the concept of Separation from Sin, as the sin offering is taken outside the camp, symbolizing the complete expulsion of sin from the midst of God's people. This separation, however, carries its own defilement, necessitating further cleansing.
Exposition and Analysis
Key Word Analysis
This verb (H8313) denotes a complete consumption by fire, often with the implication of destruction or obliteration. In the context of the sin offering, particularly those whose blood was brought into the sanctuary (as in Leviticus 16:27), burning "outside the camp" was a crucial act. It symbolized the utter destruction and removal of sin, ensuring that no trace of the defiling offering remained within the holy precincts. The person performing this act, by handling such a highly defiling object, became ritually unclean, necessitating purification.
This verb (H3526) specifically refers to the washing of clothes, often implying a vigorous process like fulling or trampling with the feet. In this context, it signifies a thorough cleansing of the garments that came into contact with the defiling elements of the sin offering. This ritual act was essential for removing external ritual impurity before the individual could re-enter the consecrated space of the camp.
This verb (H7364) denotes the washing of the body, either partially or completely, often by immersion. The command to "bathe his flesh" indicates a comprehensive personal cleansing, signifying that the defilement contracted from handling the sin-laden elements was not merely superficial but permeated the individual, requiring a full bodily purification. This dual cleansing of clothes and body underscored the pervasive nature of impurity and the need for comprehensive purification before re-entry into the sacred community.
This noun (H4264) refers to the Israelite encampment, which was considered a holy space because the Tabernacle, God's dwelling place, was at its center. To be "outside the camp" was to be ritually separated, often due to impurity or sin. To "come into the camp" signified restoration to ritual purity and full participation in the community's life and worship. The strict requirement for purification before re-entry highlights the sanctity of the camp and the stringent demands of God's holiness.
Verse Breakdown
"And he that burneth them"
This clause identifies the individual who is the subject of the purification command. It refers to the person appointed to carry out the burning of the bull and goat sin offerings, whose blood had been brought into the sanctuary (as commanded in Leviticus 16:27). By implication, it also includes the individual who led the scapegoat into the wilderness (Leviticus 16:21-22). These individuals, though performing a necessary ritual for atonement, became ritually defiled by their direct contact with the sin-laden animals and the symbolic carriers of the nation's impurities.
"shall wash his clothes, and bathe his flesh in water"
This clause prescribes the precise purification ritual required. Both the outer garments worn during the defiling task and the body itself had to undergo a complete and thorough washing with water. This dual cleansing was essential to remove the ritual impurity contracted from handling the sin offerings and the scapegoat, which symbolically bore the sins of the people. It signifies a comprehensive removal of defilement, both external and internal (in a ritual sense), before the individual could be considered clean.
"and afterward he shall come into the camp"
This final phrase indicates the necessary consequence and permission granted only after the prescribed purification ritual has been completed. Only after undergoing the thorough cleansing was the individual permitted to rejoin the Israelite community, which was considered the holy space where God's presence resided. This emphasizes that ritual purity was an absolute prerequisite for dwelling among God's people and participating in their communal life and worship, highlighting the sanctity of the camp and the meticulous demands of God's holiness.
Literary Devices
Leviticus 16:28 effectively employs Repetition and Symbolism to underscore its profound theological message. The repetition of the concept of "washing" (through distinct but related Hebrew verbs for clothes and flesh) emphasizes the thoroughness and totality of the required cleansing. This is not a superficial act but a complete ritual immersion, highlighting that both external garments and the body itself must be purified to remove pervasive defilement. Symbolism is profoundly present in the use of "water" for cleansing, which universally represents the removal of impurity and the restoration of purity. Furthermore, the stark contrast between being "outside the camp" (a state of defilement and separation, even when performing a holy task) and being permitted to "come into the camp" (a state of purity and reintegration into the holy community) serves as a powerful symbol of the consequences of sin and the meticulous requirements for approaching a holy God. The entire process, from the burning of the sin offering outside the camp to the subsequent purification, symbolizes the complete removal and separation of sin from the community, ensuring its non-contamination and the preservation of God's holy presence.
Theological and Thematic Connections
Leviticus 16:28 profoundly reveals the gravity of sin and the meticulous demands of God's holiness. Even those involved in the sacred work of atonement, by dealing with sin's defiling effects, became ritually unclean, necessitating purification before they could re-enter the holy community. This underscores that sin, in all its forms, is inherently defiling and creates a barrier to fellowship with a holy God. The ritual cleansing by water symbolizes the absolute necessity of purification for anyone who would dwell in God's presence or among His consecrated people. It points to the truth that God is utterly separate from sin and impurity, and His people must reflect His character, striving for a holiness that permeates every aspect of their lives and community.
Reflection and Application
Leviticus 16:28, though rooted in ancient ritual, offers timeless spiritual truths for believers today. It reminds us that sin is profoundly defiling, not just in its commission but even in its removal or confrontation. Just as the one who handled the sin offering became unclean, so too are we, by our very nature and by our engagement with a fallen world, susceptible to spiritual defilement. This verse calls us to a deeper appreciation for the holiness of God and the absolute necessity of purity to stand in His presence. While we no longer perform these physical rituals, the principle of spiritual cleansing remains paramount. It compels us to examine our lives for any defilement, whether through overt sin, subtle compromises, or even the spiritual residue from engaging with the brokenness of the world. This passage challenges us to live lives that reflect the holiness of the God we serve, understanding that true fellowship with Him requires a heart continually purified by His grace and truth. It encourages a posture of humility, recognizing our constant need for God's cleansing work in our lives.
Questions for Reflection
FAQ
Why did the person burning the sin offering become unclean if they were performing a holy task?
The individual became ritually unclean not because the task itself was unholy, but precisely because they came into direct contact with the sin offering, which symbolically bore the sins and impurities of the people. In the Old Testament sacrificial system, whatever absorbed or carried sin became defiled. This principle highlighted the pervasive and contagious nature of sin and impurity. Even though the burning was necessary for atonement and was commanded by God, the act of handling the sin-laden animal transferred impurity to the handler, necessitating a thorough cleansing before they could re-enter the holy camp. This emphasized God's absolute holiness and the meticulous care required to maintain ritual purity within the community where His presence dwelt. It taught that sin, even in its removal, has defiling consequences that require a divine remedy. The one who led the scapegoat into the wilderness also required this same purification, reinforcing the idea that contact with sin, even when expelling it, imparted impurity.
What is the significance of washing both clothes and flesh?
The command to wash both "clothes" and "flesh" (body) emphasizes the thoroughness and totality of the required purification. In ancient Israelite thought, ritual impurity could be contracted by garments as well as the body, indicating that defilement was not merely superficial. Therefore, a complete cleansing involved both the outer covering and the person themselves. This dual washing underscored the pervasive nature of defilement from sin and the need for comprehensive purification before re-entry into the sacred space of the camp. It was not a superficial act but a profound ritual designed to remove all traces of ritual impurity, signifying a complete separation from the defiling contact and a restoration to a state of ritual cleanness. This meticulous detail highlights the high standard of purity God demanded for those who would approach Him or dwell in His holy community, demonstrating that His holiness requires a complete separation from all forms of defilement.
Christ-Centered Fulfillment
Leviticus 16:28, with its emphasis on meticulous purification after dealing with sin, finds its ultimate and perfect fulfillment in Jesus Christ. The sin offerings of the Old Covenant, whose bodies were burned "outside the camp" because their blood had been brought into the sanctuary (Leviticus 16:27), powerfully prefigure Christ's sacrifice. Just as the sin offering was taken outside the camp to signify the complete removal of sin, so too did Jesus suffer "outside the gate" of Jerusalem (Hebrews 13:11 and Hebrews 13:12) to sanctify His people with His own blood. Unlike the Old Testament priests or handlers who became defiled by contact with sin and required ritual washing, Jesus, the spotless Lamb of God, bore our sins without Himself becoming defiled. His sacrifice was perfectly pure and completely sufficient, requiring no subsequent purification for Himself. Furthermore, His shed blood provides the ultimate and eternal cleansing, not merely of clothes and flesh, but of our consciences from dead works to serve the living God (Hebrews 9:14). Through Christ, we are not merely ritually clean but spiritually regenerated and made truly holy, enabling us to draw near to God with confidence, for He has accomplished the perfect and final atonement, making us fit to enter the heavenly "camp" of God's eternal presence (Hebrews 10:19-22). He is both the offerer and the offering, the one who bore our defilement and perfectly cleansed us, ushering us into unhindered fellowship with a holy God.