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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 16:5–14.
The Jewish writers say that for seven days before the day of expiation the high priest was to retire from his own house, and to dwell in a chamber of the temple, that he might prepare himself for the service of this great day. During those seven days he himself did the work of the inferior priests about the sacrifices, incense, etc., that he might have his hand in for this day: he must have the institution read to him again and again, that he might be fully apprised of the whole method. 1. He was to begin the service of the day very early with the usual morning sacrifice, after he had first washed his whole body before he dressed himself, and his hands and feet again afterwards. He then burned the daily incense, dressed the lamps, and offered the extraordinary sacrifice appointed for this day (not here, but Num 29:8), a bullock, a ram, and seven lambs, all for burnt-offerings. This he is supposed to have done in his high priest's garments. 2. He must now put off his rich robes, bathe himself, put on the linen garments, and present unto the Lord his own bullock, which was to be a sin-offering for himself and his own house, Lev 16:6. The bullock was set between the temple and the altar, and the offering of him mentioned in this verse was the making of a solemn confession of his sins and the sins of his house, earnestly praying for the forgiveness of them, and this with his hands on the head of the bullock. 3. He must then cast lots upon the two goats, which were to make (both together) one sin-offering for the congregation. One of these goats must be slain, in token of a satisfaction to be made to God's justice for sin, the other must be sent away, in token of the remission or dismission of sin by the mercy of God. Both must be presented together to God (Lev 16:7) before the lot was cast upon them, and afterwards the scape-goat by itself, Lev 16:10. Some think that goats were chosen for the sin-offering because, by the disagreeableness of their smell, the offensiveness of sin is represented: others think, because it was said that the demons which the heathens then worshipped often appeared to their worshippers in the form of goats, God therefore obliged his people to sacrifice goats, that they might never be tempted to sacrifice to goats. 4. The next thing to be done was to kill the bullock for the sin-offering for himself and his house, Lev 16:11. "Now," say the Jews, "he must again put his hands on the head of the bullock, and repeat the confession and supplication he had before made, and kill the bullock with his own hands, to make atonement for himself first (for how could he make reconciliation for the sins of the people till he was himself first reconciled?) and for his house, not only his own family, but all the priests, who are called the house of Aaron," Psa 135:19. This charity must begin at home, though it must not end there. The bullock being killed, he left one of the priests to stir the blood, that it might not thicken, and then, 5. He took a censer of burning coals (that would not smoke) in one hand, and a dish full of the sweet incense in the other, and then went into the holy of holies through the veil, and went up towards the ark, set the coals down upon the floor, and scattered the incense upon them, so that the room was immediately filled with smoke. The Jews say that he was to go in side-ways, that he might not look directly upon the ark where the divine glory was, till it was covered with smoke; then he must come out backwards, out of reverence to the divine majesty; and, after a short prayer, he was to hasten out of the sanctuary, to show himself to the people, that they might not suspect that he had misbehaved himself and died before the Lord. 6. He then fetched the blood of the bullock from the priest whom he had left stirring it, and took that in with him the second time into the holy of holies, which was now filled with the smoke of the incense, and sprinkled with his finger of that blood upon, or rather towards, the mercy-seat, once over against the top of it and then seven times towards the lower part of it, Lev 16:14. But the drops of blood (as the Jews expound it) all fell upon the ground, and none touched the mercy-seat. Having done this, he came out of the most holy place, set the basin of blood down in the sanctuary, and went out.
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Summary
Leviticus 16:5 is a foundational verse within the detailed instructions for Yom Kippur, the annual Day of Atonement, which was the most sacred and significant day in ancient Israel's religious calendar. This verse precisely outlines the specific animals that the entire congregation of Israel was required to provide for the high priest, Aaron, to execute the critical atonement rituals: two male kids of the goats designated for a comprehensive sin offering, and one ram intended for a burnt offering. Each animal and offering type served distinct yet interconnected purposes in the elaborate process of national purification, reconciliation, and renewed dedication before a holy God.
Context
Literary Context
Leviticus 16 serves as the theological and ritualistic apex of the book of Leviticus, providing the exhaustive, divinely mandated instructions for the Day of Atonement. The chapter commences with a solemn warning, recalling the tragic deaths of Nadab and Abihu (Leviticus 10:1-2) as a stark reminder of the perils of improper approach to God's holiness. Following this, God issues meticulous commands for Aaron's personal purification and the necessary preparations before he could enter the Most Holy Place (Leviticus 16:3-4). Verse 5 then marks a crucial transition, shifting focus from the high priest's individual offerings to the communal offerings required "of the congregation of the children of Israel." This sets the stage for the collective atonement process that follows, particularly the selection and distinct roles of the two goats (Leviticus 16:7-10), thereby bridging the individual purification of the high priest with the corporate purification of the entire nation.
Historical & Cultural Context
The Day of Atonement (Yom Kippur) was the singular day each year when the high priest was permitted to enter the Most Holy Place, the innermost sanctuary of the Tabernacle where God's presence was uniquely manifested above the Ark of the Covenant. This annual ritual was absolutely indispensable for maintaining the covenant relationship between the holy God of Israel and His sinful people. Throughout the year, an accumulation of sins and impurities, both intentional and unintentional, would ritually defile the Tabernacle and the community. Yom Kippur functioned as a comprehensive national cleansing, purifying the sanctuary, the priesthood, and the entire community from all their sins, thus ensuring God's continued dwelling among them. The provision of animals by the "congregation" underscored the collective nature of sin and the communal participation in seeking divine forgiveness and cleansing. The specific animals—goats for sin offerings and a ram for a burnt offering—were divinely prescribed, highlighting God's sovereign provision for dealing with human sin within the Old Covenant framework. This demonstrated both His absolute holiness and His profound mercy, as this ritual was the divinely ordained means by which Israel's sins were covered for another year, preventing God's judgment from falling upon the nation.
Key Themes
Leviticus 16:5 contributes significantly to several major theological themes prevalent in the book of Leviticus and the broader Pentateuch. Foremost is the theme of God's Holiness and Inaccessibility, which necessitates precise rituals for approach, as seen in the warnings preceding this chapter and the strictures for Aaron's entry into the Most Holy Place. Another key theme is the Pervasiveness and Defiling Nature of Sin, which requires a comprehensive, annual cleansing for the entire community, not just individuals. The verse also highlights Divine Provision for Atonement, demonstrating that while sin demands a penalty, God Himself mercifully provides the means for reconciliation through substitutionary sacrifice, a principle echoed throughout the sacrificial system of Leviticus 1-7. Finally, it underscores the Corporate Nature of Sin and Atonement, emphasizing that the entire "congregation of the children of Israel" was implicated in sin and participated in the process of seeking collective purification and renewed covenant fellowship with God.
Exposition and Analysis
Key Word Analysis
This term (H5712) refers to the entire assembled community or multitude of Israel. Its usage here is pivotal, emphasizing that the Day of Atonement was a corporate event, not merely an individual one. The responsibility for providing the animals was a collective duty, underscoring that sin affects the entire community and that atonement is sought on behalf of all, highlighting the unified identity of God's people.
This term (H2403), often translated "sin offering," is more accurately understood as a "purification offering." It refers to an offering specifically designed to cleanse ritual impurity and to make atonement for unintentional sins that defiled the sanctuary and the people. It addressed the breach in the relationship with God caused by sin, restoring ritual purity and facilitating renewed fellowship. The blood of this offering was central, applied to the altar and within the sanctuary to cleanse it from the defilement of Israel's transgressions.
This term (H352) denotes a male sheep, specifically chosen for its strength and prominence. In the context of the burnt offering, the ram symbolizes the worshiper's strength and vitality being wholly surrendered to God. Its use here for the burnt offering signifies a robust and complete dedication, distinct from the purification aspect of the goats, representing the nation's renewed and total commitment to God after their sins had been atoned for.
Verse Breakdown
"And he shall take of the congregation of the children of Israel"
The "he" refers to Aaron, the high priest, who serves as the divinely appointed mediator on behalf of the entire nation. The phrase "of the congregation of the children of Israel" is significant, indicating that these specific animals were not sourced from Aaron's personal livestock but were provided by the community itself. This highlights the collective nature of the nation's sin and the corporate participation required in the atonement process, underscoring that the Day of Atonement was for the entire nation, not just the priestly class.
"two kids of the goats for a sin offering"
The instruction for "two kids of the goats" for a single "sin offering" (the Hebrew noun for "sin offering" is singular) is a unique and crucial detail for Yom Kippur. As elaborated later in the chapter (Leviticus 16:7-10), these two goats were integral parts of a single, complex purification ritual. One goat was designated "for the Lord" by lot and sacrificed, its blood used to purify the sanctuary. The other, the "scapegoat," was designated "for Azazel" and sent into the wilderness, symbolically carrying away the sins of the people. This dual action powerfully illustrated both the propitiation of God's wrath through sacrifice and the expiation (removal) of sin's guilt.
"and one ram for a burnt offering"
In addition to the two goats for the sin offering, the congregation was to provide "one ram for a burnt offering." This offering, unlike the sin offering, was entirely consumed by fire on the altar (except for the skin, which went to the priest). It symbolized the nation's complete dedication, devotion, and renewed commitment to God after their sins had been atoned for. It represented the restoration of fellowship and the people's desire to wholly surrender to God's will, serving as a vital complement to the purification achieved by the sin offering.
Literary Devices
Leviticus 16:5, within its broader context, employs several significant literary devices that amplify its theological weight. Enumeration is prominently featured, with the precise specification of "two kids of the goats" and "one ram," emphasizing the meticulous and non-negotiable nature of God's instructions for such a critical ritual. This exactitude underscores the absolute holiness of God and the profound gravity of sin, demanding precise adherence to divine protocol. Symbolism is deeply embedded, as each animal type and its designated offering (sin offering, burnt offering) carries profound theological meaning. The goats symbolize the means of purification and the removal of sin's defilement and guilt, while the ram symbolizes complete dedication and the restoration of fellowship. Furthermore, the entire ritual of Yom Kippur, initiated by this verse, functions as Typology, serving as a prophetic shadow that foreshadows the ultimate, perfect sacrifice of Jesus Christ. The inherent necessity of these annual animal sacrifices points forward to a future, greater sacrifice that would truly and permanently deal with sin, a profound theme that resonates throughout the New Testament's understanding of Christ's redemptive work.
Theological and Thematic Connections
Leviticus 16:5, as an integral component of the Day of Atonement instructions, profoundly illustrates several core theological truths. It underscores the absolute holiness and justice of God, before whom sin cannot stand, thereby necessitating a divinely ordained and costly means of reconciliation. The verse highlights the pervasive and defiling nature of human sin, requiring a comprehensive, annual cleansing for the entire community. Moreover, it reveals God's merciful provision for dealing with sin, demonstrating that while sin demands a penalty, God Himself graciously provides the way for atonement through substitutionary sacrifice. The communal responsibility for providing the offerings emphasizes the corporate dimension of sin and the need for collective repentance and cleansing, showing that the entire covenant community was implicated and participated in seeking God's forgiveness.
Reflection and Application
While the elaborate rituals of the Day of Atonement are no longer practiced today, having been perfectly fulfilled in Jesus Christ, Leviticus 16:5 continues to hold profound spiritual significance for believers. It serves as a stark and sobering reminder of the immense gravity and defiling power of sin, which creates an impassable chasm between a holy God and fallen humanity, demanding a costly, blood-shedding solution. The meticulous detail of the requirements—specific animals, specific purposes, specific sourcing from the congregation—underscores that our reconciliation with God is not based on human effort, arbitrary rituals, or vague sentiment, but solely on His precise, divine provision and perfect plan. This verse should deepen our appreciation for the radical nature of God's mercy and justice, as He Himself instituted the very means by which His people could be purified and remain in covenant relationship with Him, despite their persistent sinfulness. Understanding the communal responsibility of providing these offerings can also prompt reflection on the corporate nature of sin and the collective need for God's grace, forgiveness, and ongoing purification within the church today. Ultimately, this Old Testament shadow should lead our hearts to marvel at the perfect and complete atonement accomplished by Jesus Christ, who, as our ultimate sacrifice and high priest, has provided eternal cleansing and bold access to God's presence, rendering such annual, temporary rituals obsolete.
Questions for Reflection
FAQ
Why were two goats required for the sin offering on the Day of Atonement, as implied by this verse?
Leviticus 16:5 specifies "two kids of the goats for a sin offering," which is a unique and central feature of the Day of Atonement. The subsequent verses in Leviticus 16:7-10 explain their distinct and complementary roles. One goat was chosen "for the Lord" by lot and was sacrificed as a sin offering, its blood carried into the Most Holy Place by the high priest to cleanse the sanctuary from the defilement of Israel's sins. The other goat, chosen "for Azazel" (often translated as "scapegoat"), was not sacrificed. Instead, Aaron would lay his hands on its head, confessing all the iniquities, transgressions, and sins of the children of Israel over it, symbolically transferring the nation's sins onto the animal. This goat was then led into the wilderness, carrying away the sins of the people to a desolate place, never to return to the camp. This dual action powerfully symbolized both the propitiation (the satisfaction of God's justice through the shedding of blood) and the expiation (the complete removal or carrying away of sin) that were necessary for the comprehensive atonement of the nation.
What is the difference between a "sin offering" and a "burnt offering" in the context of Leviticus 16:5?
In Leviticus 16:5, the "sin offering" (Hebrew: chaṭṭāʾt) and the "burnt offering" (Hebrew: ʿōlāh) served distinct but complementary purposes within the Day of Atonement ritual. The chaṭṭāʾt was primarily a purification offering, designed to cleanse from ritual impurity and to atone for unintentional sins that defiled the sanctuary and the people. Its central ritual involved the application of blood to various parts of the altar or sanctuary, signifying cleansing and purification from defilement and restoring ritual purity. The ʿōlāh, or burnt offering, on the other hand, was entirely consumed by fire on the altar (except for the skin, which was given to the priest). It symbolized complete dedication, devotion, and surrender to God. It was an offering of propitiation and worship, expressing the worshiper's total commitment and acceptance by God. On the Day of Atonement, the chaṭṭāʾt dealt with the problem of sin and defilement, making the people and sanctuary ritually clean, while the ʿōlāh expressed the renewed and complete dedication of the purified nation to God, signifying restored fellowship and devotion.
Christ-Centered Fulfillment
Leviticus 16:5, with its detailed prescription of animals for the Day of Atonement, finds its profound and ultimate fulfillment in the person and work of Jesus Christ. The "two kids of the goats for a sin offering" vividly prefigure Christ's dual, comprehensive work: He is both the sacrificial Lamb of God whose innocent blood atones for sin, satisfying divine justice and purifying us (John 1:29; Hebrews 9:26), and He is the one who carries away the sins of the world, removing them from us as far as the east is from the west, bearing our iniquities into oblivion (Psalm 103:12; Colossians 2:13-14). He is simultaneously the sacrificed goat whose blood cleanses and the scapegoat who bears our guilt away. Furthermore, the "one ram for a burnt offering" points to Christ's perfect and complete dedication to God's will. Unlike the Old Testament ram, which was fully consumed, Christ offered Himself as a living, perfect sacrifice, utterly devoted to accomplishing the Father's redemptive plan through His obedience unto death (Hebrews 10:5-10; Philippians 2:8). Through His single, perfect, and eternally effective sacrifice, Jesus, our Great High Priest (Hebrews 4:14), has fulfilled all the types and shadows of the Day of Atonement, securing an eternal redemption and providing direct, bold access to God's holy presence for all who believe (Hebrews 9:12; Hebrews 10:19-20).