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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 16:29–34. 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.
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Summary
Leviticus 16:31 encapsulates two foundational and perpetual requirements for the annual Day of Atonement (Yom Kippur), the most solemn day in the ancient Israelite calendar: a complete cessation from all labor, observed as an intensified "sabbath of rest," and a profound act of self-humiliation, typically through fasting, signifying repentance and reliance on God's mercy. This verse underscores the enduring nature of this divine ordinance, emphasizing the perpetual need for national and individual atonement and purification for the people of Israel before a holy God.
Context
Literary Context
Leviticus 16 stands as the theological and ritualistic apex of the book of Leviticus, meticulously detailing the elaborate procedures for Yom Kippur. This pivotal chapter follows the tragic account of Nadab and Abihu's unauthorized offering and subsequent divine judgment in Leviticus 10:1-2, which starkly underscored the sanctity of God's presence and the strictness required in approaching Him. The Day of Atonement was divinely instituted as the singular annual occasion for the High Priest to enter the Most Holy Place (the Holy of Holies) within the Tabernacle to make comprehensive atonement for the sins of himself, his household, and the entire congregation of Israel. This intricate set of rituals—involving specific garments, animal sacrifices, and the unique ritual of the scapegoat—was designed to cleanse the sanctuary and the people from all defilement and sin, thereby ensuring God's continued holy presence among His chosen people. The preceding verses, particularly Leviticus 16:29-30, establish the tenth day of the seventh month as this sacred observance and introduce the commands for rest and self-affliction, with verse 31 reiterating and emphasizing their enduring and foundational nature.
Historical & Cultural Context
The Day of Atonement (Yom Kippur) represented the culmination of Israel's annual cycle of feasts, occurring on the 10th day of the 7th month (Tishrei), approximately in September or October. In stark contrast to other festivals that often involved joyous feasting and celebration, Yom Kippur was uniquely characterized by profound solemnity, fasting, and deep introspection. It was the only day of the year on which the high priest, after extensive personal purification rituals detailed in Leviticus 16:3-28, was permitted to enter the innermost sanctuary. There, he would sprinkle the blood of atonement on the mercy seat, an act of cosmic significance symbolically cleansing and reconciling the entire nation before God. The command to "afflict one's soul" (Hebrew: ʻânâh nephesh) was universally understood in ancient Israel, and broadly in the ancient Near East, as fasting. This practice served as a powerful expression of mourning, repentance, or intense supplication. For Israel, it was a collective and deeply personal act of humility before God, acknowledging their inherent sinfulness and utter dependence on His sovereign grace for atonement, which was uniquely provided through the divinely ordained sacrificial system of the day.
Key Themes
Leviticus 16:31 contributes significantly to several overarching themes within the book of 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 maintain His presence among them, as seen throughout Leviticus 11-15. The verse also highlights the pervasive reality of Sin and Defilement, underscoring that human sin creates a barrier between God and humanity, necessitating a divinely appointed means of cleansing. The Day of Atonement, therefore, vividly portrays the theme of Atonement and Reconciliation, demonstrating God's gracious provision for dealing with sin through substitutionary sacrifice. The mandated "sabbath of rest" points to the theme of Divine Rest and Sovereignty, acknowledging that true cleansing and peace come from God's work, not human effort. Finally, the phrase "a statute for ever" reinforces the theme of Covenant and Enduring Ordinances, signifying the perpetual nature of God's requirements and His commitment to His covenant people, a theme echoed in the lasting covenant promises found in Genesis 17 and Exodus 19.
Exposition and Analysis
Key Word Analysis
This phrase is an intensified expression of "Sabbath," literally meaning "a Sabbath of complete rest" or "a solemn Sabbath." **shabbâth (H7676) refers to an "intermission," specifically the weekly Sabbath or any day of rest. **shabbâthôwn (H7677) , derived from shabbâth, signifies a "sabbatism or special holiday," denoting a complete and solemn rest. Together, they emphasize an extraordinary cessation from all ordinary labor, distinguishing the Day of Atonement as a day set apart entirely for profound spiritual focus, introspection, and seeking God's presence, beyond the requirements of the weekly Sabbath.
This command involves two crucial terms. The verb **ʻânâh (H6031) , a primitive root, means "to depress literally or figuratively," encompassing actions like "abase self," "afflict," "chasten self," or "humble (self)." When combined with **nephesh (H5315) , which widely signifies "a breathing creature," "vitality," "soul," "self," or "life," the phrase primarily denotes fasting, as explicitly indicated in other passages (e.g., Isaiah 58:3). However, it encompasses more than mere abstention from food; it implies a deep, internal posture of humility, self-denial, repentance, and sorrow for sin before God. It is an outward manifestation of an inward spiritual state of dependence and contrition.
This concluding phrase underscores the enduring and perpetual nature of these commands. **chuqqâh (H2708) , a feminine form of choq, signifies "an enactment," "ordinance," or "custom," referring to a divinely appointed law or statute. **ʻôwlâm (H5769) , meaning "time out of mind (past or future)," practically denotes "eternity," "everlasting," or "perpetual." Together, they declare that the commands for the Day of Atonement were not temporary or circumstantial but were intended to be observed by the Israelite nation throughout all their generations, emphasizing the enduring theological principles of sin, atonement, and God's unchanging holiness.
Verse Breakdown
"It [shall be] a sabbath of rest unto you"
This clause designates the Day of Atonement as a uniquely solemn day requiring complete cessation from all work. The intensified phrase "sabbath of rest" (shabbat shabbaton) highlights that the commanded rest for this day was even more stringent than that of the regular weekly Sabbath, demanding undivided attention to spiritual matters and the profound significance of the atonement rituals. It was a day set apart entirely for God and the sacred process of national cleansing.
"and ye shall afflict your souls"
This command directs the Israelites to humble themselves, primarily through fasting, but also encompassing a broader sense of self-denial, introspection, and repentance. It was a physical and spiritual act of acknowledging their unworthiness, expressing deep sorrow for sin, and demonstrating utter reliance on God's mercy and provision for cleansing. This affliction was not punitive but purificatory, fostering a contrite heart.
"by a statute for ever"
This concluding phrase underscores the enduring and perpetual nature of these commands for the people of Israel. It signifies that the Day of Atonement, with its requirements for rest and self-affliction, was an everlasting ordinance, emphasizing the continuous need for national and individual purification in the sight of a holy God across generations, until the ultimate fulfillment of its shadows.
Literary Devices
Leviticus 16:31 employs several potent literary devices to convey its profound message and emphasize the solemnity of the Day of Atonement. The phrase "sabbath of rest" utilizes Hendiadys, where two nouns joined by "and" (in the Hebrew, two forms of the same root) express a single, intensified idea. This is not merely a rest day but the rest day, a supreme cessation from all activity, highlighting its extraordinary sanctity. The command to "afflict your souls" functions as a powerful Metonymy, where the physical act of "afflicting the soul" (primarily fasting) stands for the deeper spiritual posture of humility, repentance, and self-denial it represents. It concisely encapsulates a complex spiritual discipline and internal state. Furthermore, the declaration "by a statute for ever" employs Declarative Language and Hyperbole (in the sense of conveying perpetual, unchanging truth rather than literal endlessness in time for the ritual itself), establishing the perpetual nature of the ordinance and imbuing it with timeless significance and divine authority, underscoring its foundational importance for Israel's covenant relationship with God.
Theological and Thematic Connections
Leviticus 16:31, as an integral part of the Day of Atonement instructions, powerfully articulates core theological truths: the absolute holiness of God, the pervasive reality and gravity of human sin, and the divine, gracious provision for atonement. The mandated rest and self-affliction underscore the seriousness with which God views sin and the absolute necessity of a divinely initiated means of reconciliation. This annual ritual served as a profound object lesson, teaching Israel about their persistent need for cleansing and God's gracious willingness to dwell among an imperfect people through a prescribed system of sacrifice and purification. It pointed forward to a greater, more complete atonement that would ultimately resolve the problem of sin once and for all, demonstrating God's unchanging character and His ultimate plan for redemption.
Reflection and Application
While Christians are no longer bound by the ceremonial law of the Old Testament to observe Yom Kippur, the enduring spiritual principles embedded in Leviticus 16:31 remain profoundly relevant for our spiritual growth and understanding of God's character and our relationship with Him. The call to a "sabbath of rest" reminds us of the importance of intentional spiritual rest and ceasing from our own striving, allowing God to work in and through us. It invites us to find our ultimate rest not in our efforts or accomplishments but in the finished work of Christ. Similarly, the command to "afflict your souls" speaks to the timeless value of humility, self-examination, and sincere repentance before God. It calls us to regularly acknowledge our sinfulness, cultivate a spirit of dependence on divine grace, and engage in practices that foster spiritual discipline and contrite hearts, such as fasting, prayer, and confession. This verse encourages us to reflect deeply on the seriousness of sin and the immeasurable cost of our redemption, prompting a life of profound gratitude, humble obedience, and ongoing pursuit of holiness.
Questions for Reflection
FAQ
What is the significance of the "sabbath of rest" on the Day of Atonement?
The "sabbath of rest" (Hebrew: shabbat shabbaton) on the Day of Atonement was a uniquely solemn and complete cessation from all work, even more stringent than the weekly Sabbath. Its significance lay in demanding the Israelites' undivided attention and spiritual focus on the profound rituals of atonement taking place. It underscored the gravity of sin and the absolute necessity of God's provision for cleansing, allowing the people to fully engage in humble introspection and reliance on divine mercy, rather than being distracted by worldly pursuits. This intensified rest symbolized the complete dependence on God's work for purification and was a foretaste of the ultimate rest found in Christ's finished work, as described in Hebrews 4:9-10.
Does the command to "afflict your souls" apply to Christians today?
While Christians are not under the Mosaic Law to literally observe the Day of Atonement or its specific fasting requirements (as outlined in Colossians 2:16-17), the underlying spiritual principle of "afflicting one's soul" remains highly relevant. For believers, this translates into practices of humility, self-denial, repentance, and spiritual introspection. It encourages periodic fasting as a means of drawing closer to God, confessing sin, and expressing dependence on Him. Jesus taught about the importance of humility (Matthew 23:12) and self-denial (Luke 9:23) for His followers, embodying the spirit of "afflicting one's soul" in a New Covenant context. It's about cultivating a contrite heart and prioritizing spiritual realities.
Why is the Day of Atonement called "a statute for ever"?
The designation "a statute for ever" (Hebrew: chuqqâh ʻôwlâm) emphasizes the perpetual and unchanging nature of the divine command regarding the Day of Atonement for the Israelite nation. It signified that this annual observance was not a temporary measure but a foundational and enduring ordinance, intended to be observed throughout their generations. Theologically, it underscored the unchanging reality of human sin, the eternal holiness of God, and the continuous need for a divinely provided means of atonement. While the Old Covenant rituals ultimately pointed to Christ, the principle of a perpetual need for cleansing and reconciliation before a holy God remains eternally true, finding its ultimate fulfillment in the everlasting covenant established through Jesus' blood, as highlighted in Hebrews 9:15.
Christ-Centered Fulfillment
Leviticus 16:31, with its mandates for a solemn "sabbath of rest" and the "affliction of souls" on the Day of Atonement, finds its ultimate, perfect, and definitive fulfillment in the person and work of Jesus Christ. The annual, repetitive nature of Yom Kippur rituals underscored humanity's persistent sinfulness and the temporary efficacy of animal sacrifices, serving as a shadow pointing forward to a definitive solution (Hebrews 10:1-4). Jesus, as our great High Priest, entered not into an earthly sanctuary made with human hands, but into heaven itself, offering His own precious blood "once for all" to secure an eternal redemption (Hebrews 9:11-12). His singular, perfect sacrifice on the cross is the final atonement, rendering the Old Covenant rituals obsolete because their purpose has been fully accomplished (Hebrews 10:10-14). The "sabbath of rest" foreshadows the true spiritual rest found in Christ, where believers cease from their own works of righteousness and striving, entering into His finished work of salvation and finding peace for their souls (Matthew 11:28-30). Furthermore, Jesus Himself profoundly "afflicted His soul" in His suffering and death on the cross, humbling Himself completely to bear the sin of the world and endure God's wrath, providing the ultimate example and means of reconciliation (Isaiah 53:10-11). Thus, the "statute for ever" is fulfilled in the everlasting covenant established through Christ's blood, offering a perpetual and complete cleansing from sin for all who believe, ensuring eternal access to God's presence (Hebrews 13:20-21).