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.
Continue studying Leviticus 16:33 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
Summary
This verse, Leviticus 16:33, serves as the culminating declaration within the meticulous instructions for the Day of Atonement (Yom Kippur), underscoring the expansive and all-encompassing nature of the High Priest's annual atoning work. It precisely delineates that the purification ritual extended beyond the priests and the entire Israelite community to include the very sacred spaces and objects of the tabernacle—specifically, the holy sanctuary, the tent of meeting, and the altar. This comprehensive scope profoundly illustrates the pervasive defiling power of sin, which was understood to contaminate even inanimate objects dedicated to God, thereby necessitating a thorough and annual expiation to preserve and maintain the divine presence amidst His covenant people.
Context
Literary Context
Leviticus 16:33 functions as the climactic summary within Leviticus 16, arguably the theological zenith of the entire book, which meticulously details the sacred rituals for Yom Kippur, the Day of Atonement. This chapter establishes the singular occasion each year when the High Priest, and only he, could enter the Most Holy Place, bearing the blood of sacrificial animals to perform the prescribed rites of atonement. The verses immediately preceding Leviticus 16:33, specifically Leviticus 16:29-32, lay out the solemn requirements for the community's observance of this holy day, including self-affliction (fasting) and cessation from work, while also detailing the High Priest's specific attire and actions. The verse itself is immediately followed by Leviticus 16:34, which reiterates the perpetual, annual nature of this atonement, solidifying its foundational importance for the covenant relationship between God and Israel. The pervasive repetition of the verb "make an atonement" throughout the chapter, notably in Leviticus 16:16, powerfully emphasizes the chapter's central theme: the absolute necessity of purification from sin's defilement for both people and sacred spaces.
Historical & Cultural Context
The Day of Atonement, or Yom Kippur, stood as the preeminent and holiest day within the ancient Israelite liturgical calendar. It was a singular, annual event meticulously designed to purge the entire community and their consecrated spaces from the accumulated defilement of sin over the preceding year. While concepts of ritual purity and defilement were prevalent across ancient Near Eastern cultures, Israel's system was uniquely distinct. Its emphasis lay not merely on external cleanliness but on the absolute, transcendent holiness of Yahweh and the pervasive, insidious nature of sin's defiling power. Within this theological framework, sin was understood to affect not only individuals but also to spiritually contaminate the very ground, sacred objects, and structures where God's holy presence resided. The tabernacle, serving as the tangible dwelling place of God among His people, was acutely vulnerable to this defilement. Consequently, a comprehensive annual cleansing was deemed indispensable to prevent the withdrawal of God's holy presence or, conversely, His consuming judgment upon a defiled people. The High Priest, acting as the divinely appointed mediator, executed these intricate rituals, underscoring the vital necessity of an intermediary to bridge the chasm between a perfectly holy God and a perpetually sinful humanity, a role meticulously detailed in the instructions for his preparation and actions throughout Leviticus 16.
Key Themes
Leviticus 16:33 powerfully contributes to several overarching themes present in the book of Leviticus and the broader Pentateuch. Foremost among these is the Holiness of God and the corresponding demand for holiness from His people. The necessity of atonement for both people and sacred spaces highlights God's absolute purity, which cannot tolerate sin or defilement in His presence. Another critical theme is the Pervasive Nature of Sin. This verse demonstrates that sin's impact is not limited to individual transgression but extends to contaminate the very environment, necessitating a comprehensive cleansing. The Mediatorial Role of the Priesthood is also central, as the High Priest alone is entrusted with the solemn task of performing these life-sustaining rituals, acting as the divinely appointed bridge between God and humanity. Finally, the annual repetition of Yom Kippur rituals, culminating in this verse, subtly points to the Temporary and Provisional Nature of the Old Covenant, hinting that these sacrifices, while necessary, were not ultimately sufficient to provide a permanent solution to the problem of sin, thus foreshadowing a more perfect future provision.
Exposition and Analysis
Key Word Analysis
The Hebrew verb כָּפַר (kâphar) (H3722) is the foundational term in this verse and throughout the Day of Atonement rituals. Derived from a primitive root meaning "to cover," it extends figuratively to "expiate," "condone," "placate," or "cancel." In the context of Leviticus 16, kâphar signifies a comprehensive act of purification and reconciliation, where sins are "covered" or "purged away" through the sacrificial blood, thereby removing the defilement that separates a sinful people from a holy God. This action allows God's presence to continue dwelling among His people without consuming them due to their impurity, representing an active purging of sin's effects rather than a mere concealment.
The term "sanctuary" (מִקְדָּשׁ, miqdâsh, H4720) refers to a consecrated place, specifically the tabernacle or temple, where God's presence resided. It denotes a place "set apart" for sacred purposes. The fact that even this most sacred space, the very dwelling place of God among His people, required atonement underscores the pervasive and defiling nature of human sin. The accumulated sins of the people, even those committed unknowingly, were believed to contaminate the sacred precincts, necessitating ritual purification to maintain its sanctity and ensure God's continued, unhindered presence.
The word "congregation" (קָהָל, qâhâl, H6951) refers to an "assemblage" or "company" of people, specifically the collective body of Israel gathered for a definite purpose, often religious. Its inclusion alongside the sacred spaces and the priests emphasizes the comprehensive scope of the atonement, extending to every individual within the covenant community. This highlights that the defilement of sin was not limited to specific individuals or sacred objects but affected the entire corporate body of Israel, requiring a collective and comprehensive act of purification to restore their relationship with a holy God.
Verse Breakdown
"And he shall make an atonement for the holy sanctuary,"
This initial clause specifies the High Priest's primary action within the Most Holy Place (the Holy of Holies). Following the prescribed rituals, he sprinkled the blood of the sin offering upon the mercy seat and before it, cleansing this innermost and most sacred part of the tabernacle. This purification was essential to remove the defilement caused by the accumulated sins of the people, thereby ensuring that God's dwelling place remained pure and His presence could continue to reside among His people without impediment.
"and he shall make an atonement for the tabernacle of the congregation,"
Expanding the scope of the atonement, this phrase indicates that the purification extended to the entire structure of the tabernacle, also known as the "tent of meeting." This included the Holy Place, where sacred furnishings like the golden altar of incense, the table of showbread, and the lampstand were situated, as well as the outer courtyard. This signifies that the High Priest's atoning work was not confined to the innermost chamber but meticulously purified the entire complex where the Israelites gathered for worship and where the manifest presence of God was experienced.
"and for the altar,"
The specific mention of "the altar" refers primarily to the bronze altar of burnt offering located in the outer courtyard, though it implicitly includes the golden altar of incense within the Holy Place. As the central point for all sacrificial offerings, particularly those for sin, the altar was continually exposed to the defilement of human transgression. Therefore, it required its own distinct cleansing on Yom Kippur, ensuring the ongoing purity and efficacy of all sacrificial rites performed upon it throughout the year.
"and he shall make an atonement for the priests,"
This clause emphasizes that even the priests, who served as God's designated ministers and mediators, were themselves sinful human beings requiring atonement for their own transgressions. Before the High Priest could perform the comprehensive atonement for the community, he first had to offer a sin offering for himself and his household (Leviticus 16:6, 11). This highlights the universal reach of sin and the necessity of divine provision for even those who minister in sacred capacities.
"and for all the people of the congregation."
This concluding phrase underscores the ultimate and comprehensive reach of the atonement, encompassing every individual within the Israelite community. The Day of Atonement served as the annual purging of all sins—both known and unknown, intentional and unintentional—committed by the entire nation. This collective purification was vital for maintaining their covenant relationship with God, ensuring their collective purity, and allowing God's holy presence to remain in their midst.
Literary Devices
The primary literary device prominently featured in Leviticus 16:33 is Repetition, specifically the insistent recurrence of the phrase "and he shall make an atonement for." This powerful rhetorical technique serves to underscore the comprehensive and all-encompassing nature of the High Priest's redemptive work on the Day of Atonement. It meticulously highlights that no aspect of the sacred space or the covenant community was exempt from the pervasive defiling effects of sin, thereby necessitating purification for every single element. This creates an overwhelming sense of thoroughness, meticulousness, and divine order within the ritual. Furthermore, the verse employs Enumeration (a specific form of Parallelism) through its systematic listing of the various entities for which atonement is made: "the holy sanctuary," "the tabernacle of the congregation," "the altar," "the priests," and "all the people of the congregation." This ordered progression from the most sacred inner space outward to the entire community reinforces the idea of a complete and exhaustive cleansing. Finally, the physical objects and groups mentioned also function as Symbolism, where the tangible structures (sanctuary, tabernacle, altar) represent God's dwelling place and the divinely ordained means of interaction with Him. Their defilement and subsequent purification profoundly symbolize the pervasive nature of human sin and the absolute, non-negotiable necessity of divine provision for reconciliation and restoration.
Theological and Thematic Connections
Leviticus 16:33 profoundly encapsulates several foundational theological truths that resonate throughout the biblical narrative. It vividly illustrates the absolute and unapproachable holiness of God, before whom no sin or defilement can stand. Concurrently, it exposes the pervasive and deeply defiling nature of sin, demonstrating that its corrupting influence extends beyond individual moral failing to contaminate even sacred spaces and objects dedicated to God, rendering them unfit for His pure presence. This annual, meticulously prescribed cleansing ritual underscored the necessity of divine mediation for reconciliation between a holy God and a sinful humanity. Moreover, the very repetition and temporary efficacy of these Old Covenant rituals, which could only "cover" sins for a year, served as a constant, poignant reminder of humanity's ongoing need for a more perfect, permanent, and ultimate solution to the problem of sin. In this way, the verse implicitly points forward to a future, definitive sacrifice that would truly cleanse, reconcile, and perfect once and for all.
Reflection and Application
Understanding the comprehensive and meticulous atonement described in Leviticus 16:33 profoundly deepens our appreciation for the radical holiness of God and the pervasive, insidious impact of sin. This ancient text serves as a stark reminder that sin is not merely a private transgression but a defiling force that extends its corrupting influence to everything within its reach, even our communal worship and the very spaces we dedicate to God. The meticulous attention to detail and the annual repetition inherent in these Old Covenant rituals should, for the New Covenant believer, elicit a profound sense of gratitude for the once-for-all, perfect, and eternally efficacious atonement accomplished by Jesus Christ. We are no longer bound by the necessity of annual rituals or dependent on an earthly priest to cleanse our sanctuary or ourselves, for Christ has, through His sacrifice, made us His living temple and purified us completely. This liberating truth ought to inspire us to live lives worthy of our high calling, recognizing that we, individually and corporately, are now dwelling places of the Holy Spirit, set apart and cleansed by the precious blood of Christ. It compels us to walk in practical holiness, not out of a fearful preoccupation with defilement, but out of a deep love, reverence, and joyful response to the One who has made us perfectly pure and reconciled us to God.
Questions for Reflection
FAQ
Why did the physical sanctuary and altar need atonement if they were inanimate objects?
In the biblical worldview, particularly within the Old Covenant, sin was understood to have a pervasive and defiling effect that extended beyond the individual sinner. The presence of sin among God's people was believed to contaminate not only the people themselves but also the sacred spaces and objects consecrated to God, particularly the tabernacle where God's holy presence dwelt. This defilement made the sanctuary unfit for God's presence, risking His departure or even His judgment upon the people. Therefore, the atonement for the sanctuary, tabernacle, and altar was a ritual cleansing to purify these spaces from the accumulated defilement caused by the sins of the community, ensuring that God's holiness could continue to reside among them. It underscored the absolute purity required for communion with a holy God, as detailed in Leviticus 16:16.
Christ-Centered Fulfillment
Leviticus 16:33, with its profound emphasis on a comprehensive atonement encompassing both the people and the sacred spaces, finds its ultimate and perfect fulfillment in the person and redemptive work of Jesus Christ. The Levitical High Priest's annual entry into the Most Holy Place, bearing the blood of animals to cleanse the earthly sanctuary and the Israelite congregation, served as a powerful prophetic shadow, pointing directly to the glorious reality found in Christ. As the author of Hebrews masterfully articulates, Jesus is our great High Priest, yet unlike the Levitical priests, He had no need to offer sacrifices for His own sins, nor did He present the blood of bulls and goats, which could never truly take away sins (as seen in Hebrews 7:27 and Hebrews 10:4). Instead, Jesus entered the true, heavenly sanctuary "once for all," not with the blood of animals, but through His own precious, sinless blood, thereby securing an eternal redemption for all who believe (powerfully described in Hebrews 9:12). His singular, perfect sacrifice on the cross not only atoned for the sins of "all the people of the congregation" but also perfectly cleansed the "holy sanctuary" of our hearts and consciences, making us fit temples for the indwelling Holy Spirit (as affirmed in 1 Corinthians 6:19). The dramatic tearing of the temple veil from top to bottom at the moment of Christ's death (recorded in Matthew 27:51) powerfully symbolized the immediate, direct, and permanent access to God's holy presence that His once-for-all atonement provided, rendering the old system of annual, provisional cleansing completely obsolete. Through Christ, we are not merely covered for a year, but eternally purified, perfectly reconciled to God, and granted boldness to draw near.