TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Leviticus 16:29–34. His four-level outline is real structure in the source text, so it is rendered as structure.
I.We have here some additional directions in reference to this great solemnity, particularly,
1.The day appointed for this solemnity. It must be observed yearly on the tenth day of the seventh month, Lev 16:29. The seventh had been reckoned the first month, till God appointed that the month in which the children of Israel came out of Egypt should thenceforward be accounted and called the first month. Some have fancied that this tenth day of the seventh month was the day of the year on which our first parents fell, and that it was kept as a fast in remembrance of their fall. Dr. Lightfoot computes that this was the day on which Moses came the last time down from the mount, when he brought with him the renewed tables, and the assurances of God's being reconciled to Israel, and his face shone: that day must be a day of atonement throughout their generations; for the remembrance of God's forgiving them their sin about the golden calf might encourage them to hope that, upon their repentance, he would forgive them all trespasses.
2.The duty of the people on this day.
(1.)They must rest from all their labours: It shall be a sabbath of rest, Lev 16:31. The work of the day was itself enough, and a good day's work if it was done well; therefore they must do no other work at all. The work of humiliation for sin requires such a close application of mind, and such a fixed engagement of the whole man, as will not allow us to turn aside to any other work. The day of atonement seems to be that sabbath spoken of by the prophet (Isa 58:13), for it is the same with the fast spoken of in the verses before.
(2.)They must afflict their souls. They must refrain from all bodily refreshments and delights, in token of inward humiliation and contrition of soul for their sins. They all fasted on this day from food (except the sick and children), and laid aside their ornaments, and did not anoint themselves, as Daniel, Dan 10:3, Dan 10:12. David chastened his soul with fasting, Psa 35:13. And it signified the mortifying of sin and turning from it, loosing the bands of wickedness, Isa 58:6, Isa 58:7. The Jewish doctors advised that they should not on that day read those portions of scripture which were proper to affect them with delight and joy, because it was a day to afflict their souls.
3.The perpetuity of this institution: It shall be a statute for ever, Lev 16:29, Lev 16:34. It must not be intermitted any year, nor ever let fall till that constitution should be dissolved, and the type should be superseded by the antitype. As long as we are continually sinning, we must be continually repenting, and receiving the atonement. The law of afflicting our souls for sin is a statute for ever, which will continue in force till we arrive where all tears, even those of repentance, will be wiped from our eyes. The apostle observes it as an evidence of the insufficiency of the legal sacrifices to take away sin, and purge the conscience from it, that in them there was a remembrance made of sin every year, upon the day of atonement, Heb 10:1-3. The annual repetition of the sacrifices showed that there was in them only a faint and feeble effort towards making atonement; it could be done effectually only by the offering up of the body of Christ once for all, and that once was sufficient; that sacrifice needed not to be repeated.
II.Let us see what there was of gospel in all this.
1.Here are typified the two great gospel privileges of the remission of sin and access to God, both which we owe to the mediation of our Lord Jesus. Here then let us see,
(1.)The expiation of guilt which Christ made for us. He is himself both the maker and the matter of the atonement; for he is,
[1.]The priest, the high priest, that makes reconciliation for the sins of the people, Heb 2:17. He, and he only, is par negotio - fit for the work and worthy of the honour: he is appointed by the Father to do it, who sanctified him, and sent him into the world for this purpose, that God might in him reconcile the world to himself. He undertook it, and for our sakes sanctified himself, and set himself apart for it, Joh 17:19. The high priest's frequently bathing himself on this day, and performing the service of it in fine linen clean and white, signified the holiness of the Lord Jesus, his perfect freedom from all sin, and his being beautified and adorned with all grace. No man was to be with the high priest when he made atonement (Lev 16:17); for our Lord Jesus was to tread the wine-press alone, and of the people there must be none with him (Isa 63:3); therefore, when he entered upon his sufferings, all his disciples forsook him and fled, for it any of them had been taken and put to death with him it would have looked as if they had assisted in making the atonement; none but thieves, concerning whom there could be no such suspicion, must suffer with him. And observe what the extent of the atonement was which the high priest made: it was for the holy sanctuary, for the tabernacle, for the altar, for the priests, and for all the people, Lev 16:33. Christ's satisfaction is that which atones for the sins both of ministers and people, the iniquities of our holy (and our unholy) things; the title we have to the privileges of ordinances, our comfort in them, and benefit by them, are all owing to the atonement Christ made. But, whereas the atonement which the high priest made pertained only to the congregation of Israel, Christ is the propitiation, not for their sins only, that are Jews, but for the sins of the whole Gentile world. And in this also Christ infinitely excelled Aaron, that Aaron needed to offer sacrifice for his own sin first, of which he was to make confession upon the head of his sin-offering; but our Lord Jesus had no sin of his own to answer for. Such a high priest became us, Heb 7:26. And therefore, when he was baptized in Jordan, whereas others stood in the water confessing their sins (Mat 3:6), he went up straightway out of the water (Heb 7:16), having no sins to confess.
[2.]As he is the high priest, so he is the sacrifice with which atonement is made; for he is all in all in our reconciliation to God. Thus he was prefigured by the two goats, which both made one offering: the slain goat was a type of Christ dying for our sins, the scape-goat a type of Christ rising again for our justification. It was directed by lot, the disposal whereof was of the Lord, which goat should be slain; for Christ was delivered by the determinate counsel and foreknowledge of God. First, The atonement is said to be completed by putting the sins of Israel upon the head of the goat. They deserved to have been abandoned and sent into a land of forgetfulness, but that punishment was here transferred to the goat that bore their sins, with reference to which God is said to have laid upon our Lord Jesus (the substance of all these shadows) the iniquity of us all (Isa 53:6), and he is said to have borne our sins, even the punishment of them, in his own body upon the tree, Pe1 2:24. Thus was he made sin for us, that is, a sacrifice for sin, Co2 5:21. He suffered and died, not only for our good, but in our stead, and was forsaken, and seemed to be forgotten for a time, that we might not be forsaken and forgotten for ever. Some learned men have computed that our Lord Jesus was baptized of John in Jordan upon the tenth day of the seventh month, which was the very day of atonement. Then he entered upon his office as Mediator, and was immediately driven of the Spirit into the wilderness, a land not inhabited. Secondly, The consequence of this was that all the iniquities of Israel were carried into a land of forgetfulness. Thus Christ, the Lamb of God, takes away the sin the of world, by taking it upon himself, Joh 1:29. And, when God forgives sin, he is said to remember it no more (Heb 8:12), to cast it behind his back (Isa 38:17), into the depths of the sea (Mic 7:19), and to separate it as far as the east is from the west, Psa 103:12.
(2.)The entrance into heaven which Christ made for us is here typified by the high priest's entrance into the most holy place. This the apostle has expounded (Heb 9:7, etc.), and he shows,
[1.]That heaven is the holiest of all, but not of that building, and that the way into it by faith, hope, and prayer, through a Mediator, was not then so clearly manifested as it is to us now by the gospel.
[2.]That Christ our high priest entered into heaven at his ascension once for all, and as a public person, in the name of all his spiritual Israel, and through the veil of his flesh, which was rent for that purpose, Heb 10:20.
[3.]That he entered by his own blood (Heb 9:12), taking with him to heaven the virtues of the sacrifice he offered on earth, and so sprinkling his blood, as it were, before the mercy-seat, where it speaks better things than the blood of bulls and goats could do. Hence he is said to appear in the midst of the throne as a lamb that had been slain, Rev 5:6. And, though he had no sin of his own to expiate, yet it was by his own merit that he obtained for himself a restoration to his own ancient glory (Joh 17:4, Joh 17:5), as well as an eternal redemption for us, Heb 9:12.
[4.]The high priest in the holy place burned incense, which typified the intercession that Christ ever lives to make for us within the veil, in virtue of his satisfaction. And we could not expect to live, no, not before the mercy-seat, if it were not covered with the cloud of this incense. Mere mercy itself will not save us, without the interposition of a Mediator. The intercession of Christ is there set forth before God as incense, as this incense. And as the high priest interceded for himself first, then for his household, and then for all Israel, so our Lord Jesus, in the Joh 17:1 (which was a specimen of the intercession he makes in heaven), recommended himself first to his Father, then his disciples who were his household, and then all that should believe on him through their word, as all Israel; and, having thus adverted to the uses and intentions of his offering, he was immediately seized and crucified, pursuant to these intentions.
[5.]Herein the entry Christ made far exceeded Aaron's, that Aaron could not gain admission, no, not for his own sons, into the most holy place; but our Lord Jesus has consecrated for us also a new and living way into the holiest, so that we also have boldness to enter, Heb 10:19, Heb 10:20.
[6.]The high priest was to come out again, but our Lord Jesus ever lives, making intercession, and always appears in the presence of God for us, whither as the forerunner he has for us entered, and where as agent he continues for us to reside.
2.Here are likewise typified the two great gospel duties of faith and repentance, by which we are qualified for the atonement, and come to be entitled to the benefit of it.
(1.)By faith we must put our hands upon the head of the offering, relying on Christ as the Lord our Righteousness, pleading his satisfaction as that which was alone able to atone for our sins and procure us a pardon. "Thou shalt answer, Lord, for me. This is all I have to say for myself, Christ has died, yea, rather has risen again; to his grace and government I entirely submit myself, and in him I receive the atonement," Rom 5:11.
(2.)By repentance we must afflict our souls; not only fasting for a time from the delights of the body, but inwardly sorrowing for our sins, and living a life of self-denial and mortification. We must also make a penitent confession of sin, and this with an eye to Christ, whom we have pierced, and mourning because of him; and with a hand of faith upon the atonement, assuring ourselves that, if we confess our sins, God is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness.
Lastly, In the year of jubilee, the trumpet which proclaimed the liberty was ordered to be sounded in the close of the day of atonement, Lev 25:9. For the remission of our debt, release from our bondage, and our return to our inheritance, are all owing to the mediation and intercession of Jesus Christ. By the atonement we obtain rest for our souls, and all the glorious liberties of the children of God.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
“On the days of your solemn feasts you shall mortify yourselves.” Why did he say this? Because fasts and vigils and holy mortifications afflict bodies that are humbled, but they purify hearts that have been defiled. They may take strength away from limbs, but they add a bright sheen to conscience. Sins of pleasure are redeemed by bodily weariness while the physical delights of dissipation are punished by the distresses of a hard cross. Thus by present mortification the sentence of future death is suspended.
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Summary
Leviticus 16:29 establishes the foundational command for the annual Day of Atonement, or Yom Kippur, as a perpetually binding statute for the Israelite community. This sacred day, observed on the tenth day of the seventh month, mandated a profound spiritual and physical discipline: the "affliction of souls" and a complete cessation of all work. This requirement applied universally to everyone within the community, whether native-born Israelite or resident foreigner, underscoring the solemnity, inclusivity, and absolute necessity of this national day of purification and repentance before a holy God.
Context
Literary Context
Leviticus 16 stands as the theological and ritualistic apex of the book of Leviticus, often referred to as its heart. It immediately follows chapters detailing various laws concerning ritual purity and impurity (Leviticus 11-15), which highlight the constant need for purification in the presence of a holy God. The Day of Atonement, as described in this chapter, provides the comprehensive, annual solution for the accumulated impurities and sins of the entire nation, including the sanctuary itself, which would otherwise defile God's dwelling place among His people. Verse 29 specifically introduces the communal obligations following the detailed ritual actions performed by the High Priest (Leviticus 16:1-28), ensuring that the people's internal disposition matched the external atonement work. The chapter concludes by reiterating the perpetual nature of this statute, emphasizing its enduring significance for Israel's relationship with God, as seen in the concluding verses of the chapter.
Historical & Cultural Context
The Day of Atonement (Yom Kippur) was the most solemn and unique day in the ancient Israelite liturgical calendar, distinct from the other annual festivals outlined in Leviticus 23. Historically, it was the only day of the year when the High Priest was permitted to enter the Most Holy Place (the Holy of Holies) within the Tabernacle (and later the Temple) to perform specific, intricate rituals for the atonement of the sins of the priests, the people, and the sanctuary itself. The command to "afflict your souls" (Hebrew: ‘innitem ‘et-nafshotekhem) was universally understood to primarily mean a complete fast from food and drink, as evidenced in parallel passages like Psalm 35:13 and Isaiah 58:3. This physical discipline was a tangible expression of deep humility, repentance, and mourning over sin, reflecting the gravity of the day. The prohibition of "any work" elevated Yom Kippur to the status of a "Sabbath of solemn rest" (Leviticus 23:32), indicating a complete cessation from all ordinary labor to dedicate the entire day to spiritual reflection and participation in the national atonement. The inclusivity of the command, extending to "strangers that sojourneth among you," highlights God's universal standard of holiness and the requirement for all within the covenant community to participate in the national cleansing.
Key Themes
This verse contributes significantly to several major theological and narrative themes within Leviticus and the broader Pentateuch. Foremost is the theme of Holiness, emphasizing God's absolute purity and the necessity for His people to be holy, both individually and corporately, to dwell in His presence. It underscores the theme of Atonement, revealing God's gracious provision for dealing with human sin and impurity through divinely appointed means. The Day of Atonement highlights the Pervasiveness of Sin, demonstrating that sin affects not only individuals but also the entire community and even the sacred space where God dwells, necessitating a comprehensive annual cleansing. Finally, the inclusion of "strangers" points to the theme of Inclusivity within the Covenant Community, indicating that God's standards of holiness and the need for atonement extended beyond ethnic Israelites to all who chose to live within the sphere of His covenant.
Exposition and Analysis
Key Word Analysis
This term (H2708) denotes an enduring ordinance, a fixed decree, or an unchangeable law. When paired with "for ever" (‘ôwlâm, H5769), it emphasizes the perpetual and binding nature of the Day of Atonement for the Israelite covenant community. It signifies that this observance was not temporary or conditional but an eternal fixture in their relationship with God, foundational to their identity and continued existence as His holy people.
This primitive root (H6031) means to depress literally or figuratively, to abase oneself, or to humble. When used with "souls" (nephesh, H5315), as in "afflict your souls," it signifies a profound act of self-denial, spiritual discipline, and genuine contrition. While contextually understood to include fasting (abstaining from food and drink), its semantic range is broader, encompassing deep humility, mourning, and a recognition of one's sinfulness and complete dependence on God's mercy and provision for atonement. It is an internal disposition of repentance made manifest through external practices.
This term (H1616), derived from the root gûwr (H1481) meaning to sojourn, properly refers to a guest or, by implication, a foreigner who has taken up residence within the Israelite community, living under their laws and customs. The inclusion of the stranger in this command highlights the universal scope of the Day of Atonement's requirements. It demonstrates that the need for repentance, purification, and adherence to God's holy standards extended to all individuals living within the covenant sphere, regardless of their ethnic origin, emphasizing the principle that sin defiles all who dwell in the land where God's presence resides.
Verse Breakdown
"And this shall be a statute for ever unto you:"
This declarative statement underscores the enduring and non-negotiable nature of the Day of Atonement. It signifies that the principles and practices associated with Yom Kippur are divinely ordained and perpetually binding upon the Israelite people, serving as a foundational pillar of their covenant relationship with God across generations.
"[that] in the seventh month, on the tenth [day] of the month,"
This specifies the precise timing of the observance. The seventh month (Tishrei) was significant as it marked the end of the agricultural year and contained several key festivals, culminating in Yom Kippur, followed by the Feast of Trumpets on the first day of the month. The tenth day, specifically, allowed for a period of introspection and preparation after the Feast of Trumpets on the first day of the month.
"ye shall afflict your souls,"
This is the central command to the people. As detailed in "Key Word Analysis," this involves a profound act of self-denial, primarily fasting, but also encompassing a spirit of humility, repentance, and sorrow over sin. It's a call for the entire community to collectively and individually humble themselves before God in recognition of their sinfulness and need for His atoning grace.
"and do no work at all,"
This directive elevates the Day of Atonement to the status of a High Sabbath, a day of complete rest from all ordinary labor. This cessation of work was not merely for physical recuperation but to enable full devotion to spiritual matters, prayer, and participation in the solemn rituals of the day, emphasizing its sacredness and the gravity of the atonement process.
"[whether it be] one of your own country, or a stranger that sojourneth among you:"
This clause emphasizes the universal application of the command within the Israelite community. It demonstrates that the requirements for repentance, humility, and participation in the national cleansing extended to all individuals residing in the land, regardless of their birthright, highlighting God's inclusive standard of holiness and the pervasive nature of sin's defilement.
Literary Devices
Leviticus 16:29 employs several significant literary devices. The most prominent is Legal Language, evident in phrases like "this shall be a statute for ever," which establishes the absolute and enduring authority of the divine command. This formal, prescriptive language underscores the non-negotiable nature of the Day of Atonement. There is also Repetition of the concept of "perpetual statute" from earlier in the chapter (e.g., Leviticus 16:31), reinforcing the timeless and unchanging nature of this ordinance. The phrase "afflict your souls" functions as a form of Metonymy, where a physical act (fasting) stands for a deeper spiritual reality (humility, repentance, self-denial). This figure of speech directs the reader from the outward action to the inward disposition it represents. Finally, the explicit inclusion of "stranger that sojourneth among you" demonstrates Inclusivity as a thematic device, broadening the scope of the covenant's demands beyond ethnic Israelites and highlighting God's universal claim on all who dwell within His holy land.
Theological and Thematic Connections
Leviticus 16:29 encapsulates profound theological truths central to the Old Covenant and foundational for understanding the New. It highlights the absolute holiness of God, the pervasive reality and defiling nature of sin, and God's merciful provision for atonement. The command to "afflict your souls" underscores the necessity of human repentance, humility, and self-abasement as a prerequisite for receiving divine forgiveness and cleansing. The Day of Atonement was a vivid annual reminder that human sin creates a barrier between God and humanity, and only through a divinely appointed means—a blood sacrifice and a High Priest—could reconciliation and purification be achieved, allowing God's holy presence to remain among His people. This annual ritual ingrained in Israel the gravity of sin and the costliness of grace, pointing forward to the ultimate and perfect sacrifice to come.
Reflection and Application
While the ceremonial laws of the Old Covenant, including the specific rituals of Yom Kippur, have been perfectly fulfilled in Christ, the spiritual principles embedded in Leviticus 16:29 remain profoundly relevant for believers today. The call to "afflict your souls" translates into a perpetual summons to humility, self-examination, and genuine repentance. We are to live lives marked by an ongoing awareness of our sinfulness and our absolute dependence on God's grace. This involves regularly confessing our sins, turning away from unrighteousness, and cultivating a spirit of humility before our holy God. The cessation of work on Yom Kippur, dedicated to spiritual focus, reminds us of the need to intentionally set aside time for prayer, worship, and reflection, prioritizing our spiritual walk above worldly pursuits. The inclusivity of the command extends to us, reminding us that God's standards of holiness apply to all who claim His name, regardless of background or origin, for all are equally in need of His grace and equally called to His holiness.
Questions for Reflection
FAQ
What does "afflict your souls" truly mean in the context of Leviticus 16:29?
While commonly understood and practiced as a complete fast from food and drink, "afflict your souls" (Hebrew: ‘innitem ‘et-nafshotekhem) carries a deeper spiritual meaning. It signifies a profound act of self-denial, humility, and contrition before God. It's about humbling oneself, expressing sorrow for sin, and acknowledging one's complete dependence on God's mercy. This physical act of fasting was a tangible outward expression of an inward spiritual posture of repentance and self-abasement, essential for participating in the national cleansing on the Day of Atonement. The prophet Isaiah later elaborates on this, emphasizing that true fasting involves acts of justice and compassion, not just physical deprivation, as seen in Isaiah 58:3-7.
Is the Day of Atonement (Yom Kippur) still observed today?
Yes, Yom Kippur continues to be the holiest day in the Jewish calendar, observed annually by Jews worldwide. While the sacrificial rituals of the Temple era ceased with its destruction in 70 AD, modern Jewish observance focuses on prayer, fasting, synagogue services, and sincere repentance (Teshuvah). For Christians, the ceremonial laws and annual rituals of Yom Kippur are understood to have been perfectly and permanently fulfilled in the person and work of Jesus Christ, as elaborated in the New Testament, particularly the Book of Hebrews. Therefore, Christians do not observe Yom Kippur as a required religious holiday, but the spiritual principles of atonement, repentance, and humility remain central to Christian faith.
Why is it called a "statute for ever" if its rituals were fulfilled in Christ?
The phrase "statute for ever" (chuqqat ‘olam) indicates the perpetual and enduring nature of the ordinance within the Old Covenant framework. It means it was not a temporary command but a foundational, unchanging aspect of Israel's relationship with God. From a Christian perspective, "for ever" does not necessarily mean "forever in the same form" but "forever in its underlying purpose and truth." The purpose of Yom Kippur – to deal with sin, provide atonement, and allow God's holy presence to dwell among His people – is indeed eternal. This purpose finds its ultimate and perfect fulfillment in Jesus Christ, who, as the Lamb of God and the Great High Priest, accomplished a "once for all" atonement that eternally purifies believers (Hebrews 9:12). Thus, the "statute" remains "for ever" not in its shadow (the ritual), but in its substance (Christ's eternal work).
Christ-Centered Fulfillment
Leviticus 16:29, with its command for the affliction of souls and the solemn observance of the Day of Atonement, finds its profound and ultimate Christ-centered fulfillment in the person and work of Jesus Christ. The annual, repetitive sacrifices and the High Priest's entry into the earthly Most Holy Place were but a shadow of the perfect, once-for-all sacrifice offered by Jesus. He is our ultimate Lamb of God who takes away the sin of the world, and our great high priest who has passed through the heavens. Unlike the Levitical priests who had to offer sacrifices daily for their own sins and then for the people, Christ "entered once for all into the holy places, 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). His single, perfect sacrifice on the cross superseded the need for annual atonement rituals, providing a complete and permanent cleansing for all who believe (Hebrews 9:28). Through His finished work, we now have boldness to enter the Most Holy Place by the blood of Jesus, an access that was previously restricted to the High Priest once a year. The "affliction of souls" for believers is now a continuous spiritual discipline of repentance, humility, and self-denial, lived out in light of Christ's perfect atonement, recognizing that our forgiveness and reconciliation are secured not by our works, but by His grace, and that we are called to present our bodies as a living sacrifice, holy and acceptable to God.