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 16:29–34. 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 16:32 is a pivotal verse within the meticulous instructions for Yom Kippur, the Day of Atonement, the most solemn day in the ancient Israelite calendar. It precisely defines the qualifications and responsibilities of the High Priest, emphasizing that only the divinely anointed and consecrated individual, serving in the lineage of Aaron, was authorized to perform the annual, national atonement rituals. This verse underscores the High Priest's unique mediatorial role and the sacred requirement to don specific "linen clothes" or "holy garments" for this most holy of tasks, symbolizing the purity and humility necessary for approaching God's presence on behalf of the entire nation.
Context
Literary Context
Leviticus 16 provides the most detailed and comprehensive instructions for the annual Day of Atonement, a central event in Israelite worship. The chapter begins by setting the scene after the tragic deaths of Nadab and Abihu (Leviticus 10), highlighting the extreme holiness required when approaching God's presence. Verses 1-28 meticulously outline the elaborate rituals the High Priest must perform, including specific purifications for himself and his household, the selection of two goats for a sin offering (one for the Lord, one for Azazel), and the various sacrifices. Verse 32 specifically addresses the qualification of the High Priest who performs these acts, ensuring the continuity of the sacred office ("in his father's stead"). The verses immediately following (Leviticus 16:33-34) reiterate the comprehensive scope of the atonement—covering the sanctuary, the tent of meeting, the altar, the priests, and all the people of the congregation—and establish the perpetual nature of this ordinance, to be observed "once in the year." This context emphasizes the gravity and divine mandate of the atonement process, ensuring its proper execution by the duly appointed individual.
Historical & Cultural Context
The Day of Atonement (Yom Kippur) was unique among Israel's festivals, marked by solemn fasting and self-affliction rather than feasting, symbolizing national repentance and humility before God. It was the only day of the year when the High Priest was permitted to enter the Most Holy Place, the inner sanctum of the Tabernacle (and later the Temple), where the Ark of the Covenant resided and God's presence was manifested. This annual ritual was absolutely essential for maintaining the covenant relationship between a holy God and His often-sinful people. Without this atonement, God's holiness would necessitate His withdrawal from an impure people, jeopardizing their very existence as His chosen nation. The High Priest, through his anointing and consecration, served as the sole mediator, bearing the sins of the people and presenting the blood that "made atonement" for them (Leviticus 16:16). The "linen clothes" were simple white garments, distinct from the High Priest's ornate golden vestments, signifying humility and ritual purity, essential for approaching the divine presence in the Most Holy Place. This annual cleansing purged the accumulated defilements of the entire year, allowing the community to remain in fellowship with their holy God.
Key Themes
Leviticus 16:32 contributes significantly to several overarching themes in the book of Leviticus and the Pentateuch. Foremost is the Holiness of God and the corresponding requirement for Human Purity. The meticulous instructions for the High Priest underscore God's absolute transcendence and the impossibility of approaching Him without divinely prescribed means of cleansing. The verse also highlights the theme of Atonement and Reconciliation, demonstrating God's provision for dealing with human sin and restoring fellowship. The High Priest's role as a Mediator is central, emphasizing the need for a divinely appointed representative to bridge the gap between a holy God and sinful humanity. Furthermore, the mention of the High Priest serving "in his father's stead" points to the theme of Covenant Continuity and Succession within the Aaronic priesthood, ensuring the perpetual performance of these vital rituals. The requirement for specific garments also reinforces the theme of Ritual Purity and Proper Worship, emphasizing that God must be approached on His terms, not human ones, as tragically illustrated by the deaths of Nadab and Abihu in Leviticus 10.
Exposition and Analysis
Key Word Analysis
This Hebrew verb means "to rub with oil" or "to anoint." In a religious context, it signifies a ceremonial act of setting apart a person or object for sacred service. For the High Priest, anointing with holy oil (as detailed in Exodus 30:22-33) was the definitive act of divine appointment and empowerment, endowing him with the spiritual authority and holiness required for his unique mediatorial role. It marked him as God's chosen representative, consecrated for a specific, holy purpose.
Literally meaning "to fill the hand," this idiomatic Hebrew phrase refers to the formal ordination or installation of priests. The ritual involved placing portions of sacrifices into the hands of the priests, symbolizing their endowment with the authority and responsibility to perform priestly duties and receive offerings on behalf of God. This act, combined with anointing, fully qualified the High Priest for his sacred office, ensuring he was divinely authorized to "minister in the priest's office." It signifies a complete dedication and empowerment for service.
This fundamental Hebrew verb denotes "to cover," "to purge," "to make reconciliation," or "to expiate." In the context of the Day of Atonement, it refers to the process by which sins were covered or purged, making it possible for a holy God to dwell among an unholy people. It was not merely forgiveness but a ritual cleansing that removed the defilement of sin from the sanctuary and the people, restoring the purity necessary for divine presence. The High Priest "made the atonement" by applying the blood of the sacrifices, which served as the divinely appointed means of expiation.
Verse Breakdown
"And the priest, whom he shall anoint, and whom he shall consecrate to minister in the priest's office in his father's stead"
This opening clause meticulously defines the specific individual authorized to perform the Day of Atonement rituals. It's not just any priest, but the designated High Priest, who has undergone the sacred rites of anointing (conferring divine appointment and spiritual enablement) and consecration (formally installing him into the sacred office with full authority). The phrase "in his father's stead" highlights the hereditary nature of the Aaronic high priesthood, emphasizing the continuity of this divinely established office across generations. This continuity ensured that the vital mediatorial role would always be filled according to God's precise instructions, maintaining the integrity of the covenant.
"shall make the atonement"
This is the core responsibility of the High Priest on Yom Kippur, the central purpose of the entire chapter. It signifies his unique and indispensable role in performing the elaborate rituals designed to "cover" or "purge" the sins of the entire Israelite community and cleanse the Tabernacle itself from defilement. This act of atonement was vicarious, performed on behalf of the nation, and was absolutely essential for restoring and maintaining the covenant relationship between God and Israel. Without this annual atonement, the accumulated sin would render the people and their sanctuary unfit for God's holy presence, potentially leading to divine judgment or withdrawal.
"and shall put on the linen clothes, [even] the holy garments"
This final clause specifies the required attire for the High Priest during the most sacred parts of the Day of Atonement ritual, particularly when entering the Most Holy Place. The "linen clothes" were plain, white garments, distinct from his more elaborate, golden vestments worn for other duties. Their significance lies in their symbolism of purity, humility, and the absence of human glory. By donning these simple "holy garments," the High Priest demonstrated that he approached God's absolute holiness not with external pomp or personal merit, but with a spirit of reverence and purity, relying solely on God's prescribed means for access and atonement. This attire underscored the solemnity and sacredness of the occasion.
Literary Devices
Leviticus 16:32, within the broader context of the Day of Atonement instructions, employs several significant literary devices. Emphasis is clearly achieved through the meticulous detail and repetition of the High Priest's qualifications and actions. The verse stresses the singular nature of his role ("the priest, whom he shall anoint... he shall make the atonement"), highlighting his unique and indispensable authority. Symbolism is profoundly present in the "linen clothes, [even] the holy garments." These simple white vestments symbolize the purity, humility, and unadorned holiness required for approaching God's presence, contrasting sharply with the High Priest's usual ornate attire and underscoring that access to God is not by human splendor but by divine prescription and ritual purity. The entire ritual of Yom Kippur, encapsulated by the High Priest's actions, functions as a powerful Type or Foreshadowing, pointing forward to a greater reality. The temporary, annual atonement performed by a human priest serves as a prefigurement of the ultimate, once-for-all atonement to be accomplished by a perfect High Priest.
Theological and Thematic Connections
Leviticus 16:32, by detailing the High Priest's qualifications and duties on the Day of Atonement, profoundly illustrates several core theological truths: the absolute holiness of God, the pervasive nature and seriousness of human sin, and the divine necessity of atonement for reconciliation. It underscores that humanity, in its fallen state, cannot approach a holy God without a divinely appointed mediator and a prescribed means of cleansing. The High Priest's role was not based on personal merit but on divine election and ritual consecration, making him a crucial intermediary between God and His people, ensuring the continuity of the covenant. This verse, therefore, highlights the critical need for a covering for sin and a way to bridge the chasm between divine purity and human impurity, setting the stage for a deeper understanding of God's redemptive plan that would ultimately be fulfilled in Christ.
Reflection and Application
Leviticus 16:32 offers profound insights that resonate deeply with our spiritual lives today. It vividly portrays the immense chasm between a perfectly holy God and sinful humanity, emphasizing that our access to Him is never automatic or based on our own efforts. The meticulous requirements for the High Priest and the solemnity of the Day of Atonement underscore the gravity of sin and the absolute necessity of a divine provision for reconciliation. This verse compels us to acknowledge our own need for cleansing and to appreciate the sacredness of God's presence. It also highlights the concept of delegated authority and the weight of spiritual leadership, reminding us that those who minister in God's name must do so with humility, purity, and strict adherence to His divine will. Ultimately, understanding this verse should lead us to a deeper gratitude for the complete and perfect atonement provided through Christ, our true High Priest, who has fulfilled all these types and shadows, granting us direct and permanent access to God.
Questions for Reflection
FAQ
Why was the High Priest the only one permitted to make atonement on this day?
The High Priest's unique role on the Day of Atonement was divinely ordained and meticulously prescribed to emphasize the gravity and exclusivity of the atonement process. He was the only one "anointed" and "consecrated" for this specific, highest office, making him the sole authorized mediator between God and the entire nation of Israel. His entry into the Most Holy Place, bearing the blood of the sacrifices, symbolized the people's deepest need for covering and reconciliation, which could only be achieved through a divinely appointed representative. This exclusivity underscored God's holiness and the sacredness of the atonement, ensuring that the ritual was performed precisely as God commanded, without human innovation or presumption, as seen in the judgment upon Nadab and Abihu for offering "strange fire" in Leviticus 10:1-2.
What is the significance of the "linen clothes" mentioned in the verse?
The "linen clothes" (or "holy garments") worn by the High Priest on the Day of Atonement were simple, plain white linen garments, distinct from his usual ornate, golden vestments. Their significance is multi-faceted:
Christ-Centered Fulfillment
Leviticus 16:32, with its focus on the anointed and consecrated High Priest making atonement in "holy garments," serves as a profound and multifaceted type of Jesus Christ, our ultimate High Priest. The temporary, annual, and imperfect atonement performed by the Levitical priest, who had to offer sacrifices for his own sins before those of the people, pointed forward to the perfect, once-for-all sacrifice of the sinless Lamb of God, who takes away the sin of the world!. Jesus, as the true High Priest, was not anointed with oil but with the Holy Spirit without measure (Acts 10:38), and consecrated not by human hands but by God Himself, "appointed a high priest forever after the order of Melchizedek" (Hebrews 5:5-6). Unlike the earthly high priest who entered an earthly sanctuary with the blood of animals, Christ entered the true, heavenly sanctuary (Hebrews 9:24) not with the blood of goats or calves, but with His own precious blood (Hebrews 9:12), securing an eternal redemption. He did not need to offer sacrifices for Himself, being without sin (Hebrews 7:27), and His single, perfect sacrifice on the cross (Hebrews 10:10) fully satisfied God's righteous demands, making a way for all who believe to have direct and confident access to God's presence (Hebrews 10:19-22). Thus, the Levitical High Priest in his linen garments, making atonement, was a shadow; Christ is the glorious reality, having accomplished what no earthly priest ever could.