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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 16:4 provides meticulous divine instructions for the High Priest, Aaron, concerning his attire and purification ritual on the solemn Day of Atonement (Yom Kippur). Before he could undertake the most sacred rites of national expiation, he was commanded to remove his customary ornate vestments and don simple, pure linen garments, preceded by a full ritual washing. This precise directive underscored the profound necessity of humility, absolute purity, and reverent awe when approaching the holy presence of God to make atonement for the sins of the Israelite nation.
Context
Literary Context
Leviticus 16 stands as the theological and ritualistic apex of the book of Leviticus, meticulously detailing the comprehensive procedures for Yom Kippur, the annual Day of Atonement. This pivotal chapter immediately follows instructions regarding various forms of ritual impurity and the sacrifices for unintentional sins, setting the stage for the ultimate annual cleansing of both the tabernacle and the people. Verse 4 specifically outlines the High Priest's initial, personal preparation, emphasizing his required purity and the humble attire necessary before he could enter the Most Holy Place to perform the critical atoning sacrifices for himself and the nation, as commanded in Leviticus 16:2. This verse serves as the foundational step in a divinely ordained, meticulously ordered sequence of rituals designed to bridge the chasm between a holy God and a sinful people, culminating in the symbolic removal of sin through the scapegoat.
Historical & Cultural Context
The Day of Atonement was the most solemn and significant day in the Israelite liturgical calendar, observed as a national day of fasting, repentance, and self-affliction where the collective sins of the community were addressed. Historically, the High Priest's role was uniquely paramount, as he alone possessed the divine authorization to enter the Most Holy Place, and only once a year. Culturally, the High Priest typically wore magnificent, gold-adorned garments that conspicuously symbolized his high office, the glory of God, and the splendor of the covenant (as described in Exodus 28:4). However, on Yom Kippur, this tradition was dramatically reversed. The command for him to wear simple, pure white linen garments (the same material worn by ordinary priests in their daily service) was a profound visual statement. It stripped away all human glory, status, and earthly splendor, emphasizing radical humility, absolute purity, and the gravity of sin before a transcendentally holy God. The ritual washing was also a common practice for priests before sacred duties, but its specific placement here, before donning the holy garments, highlighted an unparalleled level of required purity for this unique and critical annual event.
Key Themes
Leviticus 16:4 contributes significantly to several overarching themes within Leviticus and the broader Pentateuch. Firstly, it underscores the absolute holiness of God and His demand for purity from those who approach Him, particularly in acts of worship and atonement. The meticulous instructions for the High Priest's preparation highlight the immense chasm between human sinfulness and divine perfection. Secondly, the verse emphasizes the theme of humility in divine service. By requiring the High Priest to divest himself of his glorious robes and don simple linen, God taught that human status or merit has no bearing on securing divine favor or forgiveness; rather, a humble and contrite spirit is essential. Thirdly, it reinforces the theme of atonement and reconciliation, demonstrating the divine provision for dealing with sin and enabling a sinful people to dwell in the presence of a holy God. The High Priest's ritual purity was a prerequisite for facilitating this reconciliation. Finally, the verse speaks to the meticulousness of divine instruction regarding worship, revealing that God prescribes the exact means by which He is to be approached, emphasizing order, reverence, and adherence to His revealed will for His people, as seen throughout the ceremonial law in Leviticus.
Exposition and Analysis
Key Word Analysis
This Hebrew term signifies something set apart, consecrated, or dedicated exclusively for God's purposes. When applied to the garments in Leviticus 16:4, it indicates that they are not common attire but are specifically designated for sacred use during the Day of Atonement rituals. Their holiness is derived from their function in facilitating access to God's presence and their role in the atonement process, emphasizing the sacredness and divine appointment of the entire ritual.
Linen, derived from flax, was esteemed in ancient Israel for its purity and cleanliness. Unlike wool, which could be made from a mixture of fibers and was associated with animal products, linen was considered clean and pure. Its natural white color further symbolized purity, righteousness, and absence of defilement. The exclusive use of linen for all four garments (coat, breeches, girdle, mitre) underscored the theme of absolute purity, humility, and simplicity required for the High Priest's unique and solemn task on Yom Kippur.
This verb denotes a thorough cleansing, often with water, and in a ritual context, it signifies purification from impurity. In Leviticus 16:4, the command for the High Priest to "wash his flesh in water" before putting on the holy garments emphasizes that internal and external purity was a non-negotiable prerequisite for approaching God's presence and performing the atoning rites. It was not merely a hygienic act but a profound symbolic and spiritual cleansing to ensure he was ritually clean and acceptable for service.
Verse Breakdown
"He shall put on the holy linen coat"
This refers to the High Priest's innermost garment, a tunic or long shirt, meticulously crafted from pure, consecrated linen. This was the foundational layer of his special Yom Kippur attire, signifying his role as a servant set apart for the most sacred duties of national atonement.
"and he shall have the linen breeches upon his flesh"
These were undergarments, worn to cover his nakedness. In ancient Israelite worship, any exposure of the priest's nakedness was considered a defilement of the sanctuary and an affront to God's holiness, so these breeches ensured modesty, decorum, and ritual purity before the divine presence.
"and shall be girded with a linen girdle"
A belt or sash, also made of pure linen, used to secure the coat around his waist. This allowed for freedom of movement and readiness for active service, while maintaining the overall theme of purity, simplicity, and humility.
"and with the linen mitre shall he be attired"
The mitre was the High Priest's turban or head covering. Its construction from linen completed the uniform of pure, humble garments, signifying his readiness to serve in a state of absolute purity and reverence before God, with his thoughts and mind also consecrated.
"these [are] holy garments"
This declarative statement explicitly affirms the consecrated nature of the entire set of linen attire. They were not ordinary clothes but were specifically set apart by divine command for the sacred purpose of the Day of Atonement rituals, imbued with a special holiness that distinguished them from all other priestly vestments.
"therefore shall he wash his flesh in water, and [so] put them on"
This concluding clause establishes the precise sequence and absolute necessity of purification. The High Priest was required to perform a full body wash before donning these holy garments. This emphasized that personal purity was a non-negotiable prerequisite for engaging in the sacred service of atonement, highlighting the meticulousness, solemnity, and seriousness of approaching a holy God.
Literary Devices
Leviticus 16:4 employs several literary devices to underscore its profound theological and ritualistic message. Repetition is prominent, with the word "linen" appearing four times in close succession ("linen coat," "linen breeches," "linen girdle," "linen mitre"). This insistent repetition emphasizes the singular material chosen for its symbolic purity and simplicity, reinforcing the theme of absolute cleanliness and humility required for the High Priest on this most solemn day. Symbolism is central, as the white linen garments themselves symbolize purity, humility, and righteousness, standing in stark contrast to the High Priest's usual ornate, gold-adorned vestments, which symbolized glory and status. This contrast highlights the unique nature of the Day of Atonement, where human glory is set aside in favor of divine solemnity and the gravity of sin. Furthermore, the verse functions as a direct Prescription or Instruction, laying out precise, non-negotiable commands for the High Priest's preparation, thereby emphasizing the divine authority and meticulousness required for all aspects of sacred worship and the crucial act of atonement.
Theological and Thematic Connections
Leviticus 16:4 reveals profound theological truths about the nature of God, the gravity of sin, and the divinely appointed means of access to the divine presence. It underscores God's absolute holiness, demanding a meticulous standard of purity and reverence from those who would approach Him, especially for the purpose of atonement. The High Priest's required humility, symbolized by the plain linen garments, teaches that human merit, status, or outward splendor have no place in securing forgiveness or divine acceptance; rather, atonement is a solemn act of divine grace and provision. The ritual washing signifies the necessity of cleansing from defilement before spiritual service, pointing to the reality that sinful humanity cannot stand before a holy God without a divinely ordained means of purification. This verse, therefore, sets the stage for understanding the immense weight of sin and the meticulous, divinely prescribed pathway to reconciliation with a holy God.
Reflection and Application
The ancient ritual described in Leviticus 16:4, though no longer practiced in its literal form, offers timeless principles for contemporary believers. It reminds us that approaching a holy God is not a casual affair but demands profound reverence, deep humility, and a sincere desire for purity. Just as the High Priest prepared himself meticulously, we are called to spiritual preparation before engaging in worship, prayer, or any form of service to God. This involves a conscious process of confessing our sins, seeking cleansing through Christ's atoning work, and cultivating a heart of genuine humility. Our "garments" are now spiritual: the perfect righteousness imputed to us by Christ, and the practical righteousness we pursue daily through the empowering work of the Holy Spirit. We are exhorted to "put on" virtues like compassion, kindness, humility, gentleness, and patience, reflecting the very character of Christ in our lives. This verse challenges us to consider the state of our hearts and lives as we draw near to God, ensuring our spiritual attire is fitting for His presence, not relying on our own merits but entirely on His boundless grace and the finished work of our Savior.
Questions for Reflection
FAQ
Why did the High Priest wear simple linen garments on Yom Kippur instead of his usual ornate vestments?
The High Priest wore simple linen garments on Yom Kippur to profoundly emphasize humility, purity, and the solemnity of the occasion. His usual ornate garments, described in Exodus 28:4, symbolized his glory, status, and the splendor of God's presence. However, on the Day of Atonement, the focus shifted entirely from human glory or status to the gravity of sin and the solemn, divinely appointed act of seeking God's mercy and forgiveness. The pure white linen symbolized the absolute purity required for approaching the Most Holy Place and the humility fitting for one bearing the sins of the entire nation before a holy God.
What is the significance of the High Priest washing his flesh before putting on the garments?
The ritual washing of the High Priest's flesh before donning the holy linen garments symbolized the absolute necessity of internal and external purity before engaging in sacred duties, particularly those involving direct interaction with God's holy presence in the Most Holy Place. It underscored that no defilement, whether physical or spiritual, could be present when making atonement for the nation. This act of purification served as a powerful visual reminder that access to God's holiness required meticulous preparation and a state of ritual cleanliness. This meticulous cleansing foreshadowed the ultimate and perfect spiritual cleansing that would later be provided through the once-for-all sacrifice of Jesus Christ, our perfect High Priest.
Christ-Centered Fulfillment
Leviticus 16:4, with its meticulous instructions for the High Priest's preparation, finds its ultimate and perfect fulfillment in the person and work of Jesus Christ. The earthly High Priest's need for pure linen garments and ritual washing underscored his inherent sinfulness and the absolute necessity of purification before he could stand before a holy God. In stark contrast, Jesus, our great High Priest (Hebrews 4:14), required no such purification. He is inherently holy, blameless, and unstained by sin, perfectly separated from sinners (Hebrews 7:26). His very being is the ultimate "holy linen garment" – perfect purity and unblemished righteousness. He did not need to wash His flesh, for He was without blemish or spot. Instead of earthly garments, He clothed Himself in human flesh to identify with humanity, yet without sin. When He entered the true heavenly sanctuary (Hebrews 9:11-12), it was not with the blood of goats and calves, nor with a change of clothes, but with His own precious blood, offering a perfect, once-for-all sacrifice that truly takes away sin. Through His perfect purity and sacrifice, He has opened a new and living way for us to draw near to God with a true heart in full assurance of faith, our hearts sprinkled clean from an evil conscience and our bodies washed with pure water (Hebrews 10:19-22). The "fine linen, bright and pure" that represents the righteous deeds of the saints in Revelation 19:8 is ultimately made possible by Christ's perfect fulfillment of the purity and righteousness foreshadowed in Leviticus 16:4.