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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 16:1–4.
Here is, I. The date of this law concerning the day of atonement: it was after the death of the two sons of Aaron (Lev 16:1), which we read, Lev 10:1. 1. Lest Aaron should fear that any remaining guilt of that sin should cleave to his family, or (seeing the priests were so apt to offend) that some after-sin of his other sons should be the ruin of his family, he is directed how to make atonement for his house, that it might keep in with God; for the atonement for it would be the establishment of it, and preserve the entail of the blessing upon it. 2. The priests being warned by the death of Nadab and Abihu to approach to God with reverence and godly fear (without which they came at their peril), directions are here given how the nearest approach might be made, not only without peril, but to unspeakable advantage and comfort, if the directions were observed. When they were cut off for an undue approach, the rest must not say, "Then we will not draw near at all," but, "Then we will do it by rule." They died for their sin, therefore God graciously provides for the rest, that they die not. Thus God's judgments on some should be instructions to others.
II.The design of this law.
One intention of it was to preserve a veneration for the most holy place, within the veil, where the shechinah, or divine glory, was pleased to dwell between the cherubim: Speak unto Aaron, that he come not at all times into the holy place, Lev 16:2. Before the veil some of the priests came every day to burn incense upon the golden altar, but within the veil none must ever come but the high priest only, and he but on one day in the year, and with great ceremony and caution. That place where God manifested his special presence must not be made common. If none must come into the presence-chamber of an earthly king uncalled, no, not the queen herself, upon pain of death (Est 4:11), was it not requisite that the same sacred respect should be paid to the Kings of kings? But see what a blessed change is made by the gospel of Christ; all good Christians have now boldness to enter into the holiest, through the veil, every day (Heb 10:19, Heb 10:20); and we come boldly (not as Aaron must, with fear and trembling) to the throne of grace, or mercy-seat, Heb 4:16. While the manifestations of God's presence and grace were sensible, it was requisite that they should thus be confined and upon reserve, because the objects of sense the more familiar they are made the less awful or delightful they become; but now that they are purely spiritual it is otherwise, for the objects of faith the more they are conversed with the more do they manifest of their greatness and goodness: now therefore we are welcome to come at all times into the holy place not made with hands, for we are made to sit together with Christ in heavenly places by faith, Eph 2:6. Then Aaron must not come near at all times, lest he die; we now must come near at all times that we may live: it is distance only that is our death. Then God appeared in the cloud upon the mercy-seat, but now with open face we behold, not in a dark cloud, but in a clear glass, the glory of the Lord, Co2 3:18.
III.The person to whom the work of this day was committed, and that was the high priest only:
Thus shall Aaron come into the holy place, Lev 16:3. He was to do all himself upon the day of atonement: only there was a second provided to be his substitute or supporter, in case any thing should befal him, either of sickness or ceremonial uncleanness, that he could not perform the service of the day. All Christians are spiritual priests, but Christ only is the high priest, and he alone it is that makes atonement, nor needed he either assistant or substitute.
IV.The attire of the high priest in this service.
He was not to be dressed up in his rich garments that were peculiar to himself: he was not to put on the ephod, with the precious stones in it, but only the linen clothes which he wore in common with the inferior priests, Lev 16:4. That meaner dress did best become him on this day of humiliation; and, being thinner and lighter, he would in it be more expedite for the work or service of the day, which was all to go through his hands. Christ, our high priest, made atonement for sin in our nature; not in the robes of his own peculiar glory, but the linen garments of our mortality, clean indeed, but mean.
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Summary
Leviticus 16:3 meticulously outlines the indispensable preparations Aaron, the High Priest, was required to undertake before entering the Most Holy Place (the Holy of Holies) on Yom Kippur, the annual Day of Atonement. This verse specifies the two primary offerings: a young bullock for a sin offering, designated for Aaron himself and his household, and a ram for a burnt offering. These provisions underscore the absolute necessity of purification and atonement for the mediator before he could approach God's immediate presence on behalf of the entire Israelite community, setting the stage for the solemn rituals of national reconciliation and highlighting the profound holiness of God.
Context
Literary Context
This verse is foundational to the intricate instructions for the Day of Atonement, detailed throughout Leviticus 16. It immediately follows God's stern warning to Aaron in Leviticus 16:1-2 not to enter the Most Holy Place indiscriminately, lest he die, a warning explicitly linked to the tragic unauthorized offering by Aaron's sons, Nadab and Abihu, recounted in Leviticus 10. Thus, Leviticus 16:3 serves as the divine mandate for the only permissible way for the High Priest to enter God's holiest dwelling, emphasizing the extreme sanctity of the divine presence and the rigorous protocols required for any approach. The subsequent verses in Leviticus 16 elaborate on the specific procedures for these offerings and the subsequent rituals for the people, all stemming from the initial requirements laid out here.
Historical & Cultural Context
The setting for these instructions is the Tabernacle, the portable sanctuary where God's presence resided among His people Israel during their wilderness wanderings. The Most Holy Place (or Holy of Holies) was the innermost chamber, veiled from common view, containing the Ark of the Covenant and serving as the earthly throne room of God. Access to this sacred space was severely restricted, reserved exclusively for the High Priest, and only once a year on the Day of Atonement (Yom Kippur). This day was the most solemn and significant in the Israelite calendar, dedicated to national purification from all sins and defilements, both intentional and unintentional. The requirement for Aaron to offer a sin offering for himself first highlights the universal human condition of sinfulness, even for the divinely appointed mediator, and the absolute purity demanded to stand before a perfectly holy God. The entire ritual underscored the vast chasm between sinful humanity and a perfectly holy God, a gap that could only be bridged through divinely ordained means of atonement.
Key Themes
Leviticus 16:3 contributes significantly to several overarching themes within the book of Leviticus and the broader Pentateuch. Foremost is the Holiness of God, emphasizing His absolute purity and the consequent danger of approaching Him improperly. This verse establishes the strict conditions necessary for sinful humanity to enter His presence. Relatedly, it powerfully illustrates the Sinfulness of Humanity, even the High Priest, underscoring that all individuals, regardless of their spiritual office, require atonement for their own defilement before they can mediate for others. The verse also introduces the theme of Atonement and Purification, detailing the specific offerings required to cleanse from sin and ritual impurity, a central concept in Israelite worship. Finally, it highlights the essential role of Mediation, as Aaron, through these prescribed rituals, acts as the divinely appointed bridge between God and His people, foreshadowing a greater mediator to come. These themes are central to understanding the covenant relationship between God and Israel, as seen in passages such as Leviticus 11:44-45 and Leviticus 17:11.
Exposition and Analysis
Key Word Analysis
This term (H6499) refers to a young bull, specifically a male bovine, often chosen for its strength and value. In the context of sin offerings, a bullock was typically required for the High Priest or the entire congregation, signifying the gravity of the sin or defilement being atoned for. Its substantial size and cost conveyed the seriousness of the purification required for the nation's spiritual leader and the collective body.
While commonly translated "sin offering," chaṭṭâʼâh (H2403) is more accurately understood as a "purification offering." Its primary purpose was not merely to atone for specific transgressions but to cleanse from ritual impurity and defilement that made one unfit to approach God or participate in the community. For Aaron, this offering purified him from his own inherent sinfulness and any ritual defilement, making him ritually clean to minister in the Most Holy Place. It served to remove barriers caused by impurity, thus restoring or maintaining the covenant relationship.
Derived from the verb "to ascend," the ʻôlâh (H5930) was an offering entirely consumed by fire on the altar, with the smoke "ascending" to God. Unlike the sin offering, which focused on purification, the burnt offering symbolized complete dedication, devotion, and propitiation. It was a voluntary act of worship, expressing the worshiper's total surrender and commitment to God, and was considered a "pleasing aroma" to the Lord. For Aaron, it likely signified his complete consecration and acceptable approach to God in his priestly role, demonstrating his readiness to serve in God's presence.
Verse Breakdown
"Thus shall Aaron come into the holy [place]:"
This phrase establishes the divine mandate and the specific, divinely prescribed manner for Aaron's entry into the Most Holy Place. The term "holy [place]" here refers specifically to the Holy of Holies, the innermost sanctuary of the Tabernacle, where God's presence resided. The solemnity of "Thus shall Aaron come" emphasizes that this was not an optional or casual entry but a rigidly controlled, life-or-death encounter with the divine, underscoring the absolute holiness of God and the danger of an unholy approach.
"with a young bullock for a sin offering,"
This specifies the first and primary animal Aaron must bring. The "young bullock" is designated for a "sin offering" (chaṭṭâʼâh), which was specifically for Aaron himself and his household (as indicated in Leviticus 16:6). This highlights a crucial theological point: even the High Priest, God's chosen mediator, was a sinful human being who required personal atonement and purification before he could perform the rituals for the nation. His own defilement had to be addressed before he could mediate for others, demonstrating the universal need for purification.
"and a ram for a burnt offering."
The second animal required is a "ram" for a "burnt offering" (ʻôlâh). While the bullock dealt with sin and defilement, the ram for the burnt offering symbolized complete dedication and worship. This offering would have been entirely consumed on the altar, representing Aaron's total surrender and devotion to God as he prepared to perform the most sacred duties of his office. It was an act of propitiation and consecration, ensuring his acceptable approach to the divine and demonstrating his complete commitment to God's will.
Literary Devices
Leviticus 16:3, as part of the larger Day of Atonement narrative, employs several key literary devices that amplify its theological significance. Prescriptive Language dominates the verse, characterized by direct commands and detailed instructions ("Thus shall Aaron come," "with a young bullock," "and a ram"). This precision underscores the divine origin and absolute authority of these rituals, leaving no room for human improvisation or deviation. The verse also utilizes profound Symbolism, where the animals themselves serve as powerful representations: the bullock represents the need for purification from sin and defilement, while the ram symbolizes complete dedication and acceptable worship. The very act of bringing these specific offerings before entering the Most Holy Place is a Ritualistic Act imbued with profound theological meaning, acting as a dramatic representation of the chasm between human sinfulness and divine holiness, and the divinely provided means of bridging that gap. Furthermore, the entire chapter, initiated by this verse, functions as a Type or Foreshadowing, pointing forward to a greater reality of ultimate atonement and access to God through a perfect High Priest.
Theological and Thematic Connections
Leviticus 16:3 serves as a profound theological statement on the nature of God, humanity, and atonement. It reveals God's absolute holiness, demonstrating that His glorious presence cannot be approached by sinful, defiled humanity without specific, divinely ordained provision. The necessity for Aaron, the High Priest, to first atone for himself underscores the universal reality of human sinfulness and the inherent limitations of any human mediator. The dual offerings—purification from sin and complete dedication—illustrate the comprehensive nature of reconciliation with God. This ritual, repeated annually, highlighted the temporary and incomplete nature of the Old Covenant sacrifices, perpetually pointing to a future, perfect sacrifice that would truly and permanently cleanse and provide unhindered access to the divine presence.
Reflection and Application
The meticulous instructions in Leviticus 16:3, detailing the High Priest's solemn preparations, offer profound insights for contemporary believers. They starkly remind us of the immense holiness of God and the gravity of sin. If even Aaron, chosen by God, required extensive purification before entering God's presence, how much more serious is our own sin and defilement? This passage cultivates a deep reverence for God, fostering an understanding that access to Him is not a right but a privilege secured by divine provision. It prompts us to consider the cost of holiness and the absolute necessity of atonement for reconciliation. Furthermore, it should evoke profound gratitude for the perfect and complete work of Jesus Christ, who has opened a new and living way to God's presence, making direct access possible for all who believe, without the need for repeated sacrifices or human mediation. This understanding should inspire both humility for our sin and audacious confidence in Christ's finished work.
Questions for Reflection
FAQ
Why did Aaron need a sin offering for himself before entering the Most Holy Place?
Aaron, despite being God's chosen High Priest, was still a human being, subject to sin and ritual impurity like all other Israelites. The requirement for him to offer a bullock as a sin offering for himself and his household (as detailed in Leviticus 16:6) underscored a critical theological truth: no human, regardless of their office or piety, is inherently pure enough to stand in the immediate, unmediated presence of a perfectly holy God. This self-atonement ritual served to purify Aaron from his own defilement, making him ritually acceptable to perform the subsequent, more extensive atonement rituals for the entire nation. It highlighted the universal nature of sin and the absolute necessity of divine provision for reconciliation, even for the mediator himself, demonstrating that even the holiest of human leaders are still in need of God's grace and cleansing.
What is the difference between the "sin offering" and the "burnt offering" mentioned in Leviticus 16:3?
The "sin offering" (Hebrew: chaṭṭâʼâh) and the "burnt offering" (Hebrew: ʻôlâh) served distinct but complementary purposes in Israelite worship. The chaṭṭâʼâh, often better translated as "purification offering," primarily dealt with ritual impurity and the defilement caused by sin, whether intentional or unintentional. Its main goal was to cleanse the individual or community, restoring them to a state of ritual purity and allowing them to re-enter fellowship with God and the covenant community. Blood from this offering was often applied to the altar or even sprinkled within the Tabernacle to cleanse the sanctuary itself from the defilement of the people's sins. In contrast, the ʻôlâh or "burnt offering" was a voluntary act of worship and dedication. The entire animal was consumed by fire on the altar, symbolizing the worshiper's complete surrender, devotion, and commitment to God. It was considered a "pleasing aroma" to the Lord and served as a general act of propitiation, expressing the worshiper's desire for God's favor and acceptance. Thus, in Leviticus 16:3, the bullock for the sin offering purified Aaron, while the ram for the burnt offering demonstrated his complete consecration and acceptable worship before God.
Christ-Centered Fulfillment
Leviticus 16:3, with its solemn depiction of Aaron's required offerings before entering the Most Holy Place, finds its ultimate and perfect fulfillment in the person and work of Jesus Christ. The Old Testament High Priest, a sinful man, had to offer a bullock for his own sins, demonstrating the inherent limitation and temporary nature of the Mosaic covenant's atonement. This annual, repeated ritual underscored that the blood of animals could never truly take away sins or provide perfect access to God (as highlighted in Hebrews 10:1-4). In stark contrast, Jesus is our perfect and eternal High Priest, who, unlike Aaron, was "holy, innocent, unstained, separated from sinners, and exalted above the heavens" (Hebrews 7:26). He had no sin of His own for which to atone. Instead, He offered Himself, "not by means of the blood of goats and calves but by means of His own blood, [He] entered once for all into the holy place, having obtained eternal redemption" (Hebrews 9:12). The earthly Most Holy Place, entered by Aaron, was a mere copy of the true heavenly sanctuary into which Christ entered (as explained in Hebrews 9:24). Through Christ's singular, efficacious sacrifice on the cross, He became both the spotless Lamb of God who takes away the sin of the world (John 1:29) and the perfect High Priest who perpetually intercedes for us (Hebrews 7:25). Consequently, believers now have "boldness to enter the Most Holy Place by the blood of Jesus, by a new and living way" (Hebrews 10:19-20), a privilege unimaginable under the Old Covenant, all made possible by Christ's perfect fulfillment of the Day of Atonement.