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 23:23–32. His two-level outline is real structure in the source text, so it is rendered as structure.
Here is, I. The institution of the feast of trumpets, on the first day of the seventh month, Lev 23:24, Lev 23:25. That which was now the seventh month had been reckoned the first month, and the year of jubilee was still to begin with this month (Lev 25:8), so that this was their new year's day. It was to be as their other yearly sabbaths, a day of holy rest - You shall do no servile work therein; and a day of holy work - You shall offer an offering to the Lord; concerning these particular directions were afterwards given, Num 29:1. That which is here made peculiar to this festival is that it was a memorial of blowing of trumpets. They blew the trumpet every new moon (Psa 81:3), but in the new moon of the seventh month it was to be done with more than ordinary solemnity; for they began to blow at sun-rise and continued till sun-set. Now, 1. This is here said to be a memorial, perhaps of the sound of the trumpet upon mount Sinai when the law was given, which must never be forgotten. Some think that it was a memorial of the creation of the world, which is supposed to have been in autumn; for which reason this was, till now, the first month. The mighty word by which God made the world is called the voice of his thunder (Psa 104:7); fitly therefore was it commemorated by blowing of trumpets, or a memorial of shouting, as the Chaldee renders it; for, when the foundations of the earth were fastened, all the sons of God shouted for joy, Job 38:6, Job 38:7. 2. The Jewish writers suppose it to have a spiritual signification. Now at the beginning of the year they were called by this sound of trumpet to shake off their spiritual drowsiness, to search and try their ways, and to amend them: the day of atonement was the ninth day after this; and thus they were awakened to prepare for that day, by sincere and serious repentance, that it might be indeed to them a day of atonement. And they say, "The devout Jews exercised themselves more in good works between the feast of trumpets and the day of expiation than at any other time of the year." 3. It was typical of the preaching of the gospel, by which joyful sound souls were to be called in to serve God and keep a spiritual feast to him. The conversion of the nations to the faith of Christ is said to be by the blowing of a great trumpet, Isa 27:13.
II.A repetition of the law of the day of atonement, that is, so much of it as concerned the people.
1.They must on this day rest from all manner of work, and not only from servile works as on other annual festivals; it must be as strict a rest as that of the weekly sabbath, Lev 23:28, Lev 23:30, Lev 23:31. The reason is: For it is a day of atonement. Note, The humbling of our souls for sin, and the making of our peace with God, is work that requires the whole man, and the closest application of mind imaginable, and all little enough. He that would do the work of a day of atonement in its day, as it should be done, had need lay aside the thoughts of every thing else. On that day God spoke peace unto his people, and unto his saints; and therefore they must lay aside all their worldly business, that they might the more clearly and the more reverently hear that voice of joy and gladness. Fasting days should be days of rest.
2.They must afflict their souls, and this upon pain of being cut off by the hand of God, Lev 23:27, Lev 23:29, Lev 23:32. They must mortify the body, and deny the appetites of it, in token of their sorrow for the sins they had committed, and the mortifying of their indwelling corruptions. Every soul must be afflicted, because every soul was polluted, and guilty before God; while none have fulfilled the law of innocency none are exempt from the law of repentance, besides that every man must sigh and cry for the abominations of the land.
3.The entire day must be observed: From even to even you shall afflict your souls (Lev 23:32), that is, "You shall begin your fast, and the expressions of your humiliation, in the ninth day of the month at even." They were to leave off all their worldly labour, and compose themselves to the work of the day approaching, some time before sun-set on the ninth day, and not to take any food (except children and sick people) till after sun-set on the tenth day. Note, The eves of solemn days ought to be employed in solemn preparation. When work for God and our souls is to be done, we should not straiten ourselves in time for the doing of it; for how can we spend our time better? Of this sabbath the rule here given is to be understood: From even unto even shall you celebrate your sabbath.
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Summary
Leviticus 23:28 provides a foundational command for the observance of the Day of Atonement (Yom Kippur), emphasizing its unparalleled solemnity and unique purpose within ancient Israelite worship. This verse mandates a complete cessation of all ordinary labor, underscoring the day's singular focus on divine provision for sin and the restoration of a right relationship between God and His covenant people. It highlights the profound gravity of sin and the necessity of a divinely appointed means for its expiation, setting this annual holy day apart as the most sacred in the Israelite calendar.
Context
Literary Context
This verse is situated within Leviticus 23, a chapter dedicated to the LORD's "appointed feasts" or "set times" (Hebrew: mo'adim). These divinely ordained festivals structured the Israelite year, serving as sacred markers of God's redemptive history and ongoing covenant relationship with His people. Following the Sabbath, Passover, Unleavened Bread, Firstfruits, and Weeks, the text introduces the autumn festivals: the Feast of Trumpets (Leviticus 23:23-25), the Day of Atonement (Leviticus 23:26-32), and the Feast of Booths (Leviticus 23:33-44). The Day of Atonement, positioned centrally among these autumn observances, is presented as the most solemn and critical, demanding absolute rest and "affliction of soul" (Leviticus 23:27) in preparation for the community's annual purification. Its strict requirements stand in stark contrast to the celebratory nature of many other feasts, highlighting its unique theological significance as a day of national cleansing.
Historical & Cultural Context
The Day of Atonement (Yom Kippur) was the most sacred day in the ancient Israelite calendar, observed on the tenth day of the seventh month (Tishri). It was the only day of the year when the high priest was permitted to enter the Most Holy Place of the Tabernacle (and later the Temple) to perform intricate rituals for the atonement of the sins of the entire community and the purification of the sanctuary itself. The command to "do no work" (Leviticus 23:28) was accompanied by the instruction to "afflict your souls" (Leviticus 23:27), which typically involved fasting, repentance, and deep introspection, signifying a profound recognition of human sinfulness and dependence on God's mercy. This day served as a vital annual reminder that sin created a breach in the relationship with a holy God, necessitating a divinely instituted means of reconciliation. The elaborate rituals, detailed in Leviticus 16, involved the sacrifice of specific animals, the sprinkling of blood, and the sending away of a scapegoat, all designed to "make atonement for you before the LORD your God" (Leviticus 23:28), ensuring His continued presence among His people.
Key Themes
Leviticus 23:28 contributes significantly to several overarching themes within Leviticus and the broader Pentateuch. Firstly, it underscores the Holiness of God and the absolute necessity of purity for His presence to dwell among His people. The strict prohibitions and elaborate rituals emphasize that God is utterly set apart from sin. Secondly, it highlights the Gravity and Defiling Nature of Sin, demonstrating that sin is not merely a moral failing but a cosmic defilement that necessitates divine intervention for its removal. The annual nature of the atonement rituals, as seen in the repeated instructions throughout Leviticus 16, also points to humanity's persistent need for forgiveness. Thirdly, the verse exemplifies Divine Provision for Reconciliation, showcasing God's gracious initiative to bridge the chasm created by sin through a divinely appointed means of expiation. This theme of God providing the way for humanity to be reconciled to Him is central to the entire sacrificial system. Finally, the command to "do no work" emphasizes the theme of Rest and Dependence on God, signifying that atonement is a work of God, not something earned by human effort or toil, a principle echoed in the broader concept of Sabbath rest (e.g., Exodus 20:8-11).
Exposition and Analysis
Key Word Analysis
This term refers to ordinary, occupational, or servile labor. The prohibition against mᵉlâʼkâh on the Day of Atonement was absolute, signifying a complete cessation of all activities related to daily sustenance or economic pursuits. It was not merely a physical rest, but a spiritual one, demanding the Israelites' full attention and focus on the sacred purpose of the day—repentance, introspection, and reliance on God's provision for atonement. This command underscored the unique gravity and holiness of Yom Kippur, distinguishing it from regular Sabbaths.
This noun, found only in the plural, refers to expiation or atonement. It signifies the covering, purging, or wiping away of sin. On Yom Kippur, the rituals performed by the high priest were divinely ordained means by which the sins of the people were "covered" or "purged," thereby removing the defilement that separated a holy God from His sinful covenant people. This concept is foundational to understanding the entire sacrificial system, pointing to God's gracious initiative to bridge the chasm created by sin and restore fellowship.
This primitive root means "to cover (specifically with bitumen); figuratively, to expiate or condone, to placate or cancel." When applied to sin, kâphar implies a process of purification, reconciliation, and appeasement, where a divinely appointed means (like blood sacrifice) is used to satisfy God's righteous demands and restore relationship. The repeated use of this verb in relation to the Day of Atonement emphasizes that the actions performed on this day were God's prescribed method for dealing with the sin of His people, enabling His continued holy presence among them.
Verse Breakdown
"And ye shall do no work in that same day"
This is a direct, emphatic command for a complete cessation of all ordinary labor. It signifies a profound spiritual rest, where the focus shifts entirely from human effort and earthly pursuits to divine provision and spiritual reconciliation. The absence of work was a tangible expression of the people's humble submission to God's calendar and their recognition that atonement was a work of God, not something earned by human toil. This prohibition highlighted the unique sanctity and purpose of the Day of Atonement.
"for it [is] a day of atonement"
This clause provides the divine rationale for the command. The day's unique purpose—"atonement"—demanded a corresponding unique observance. It was not merely a day of rest, but the Day of Atonement, set apart by God for the specific purpose of dealing with the accumulated sins of the nation and purifying the sanctuary. This designation highlights its unparalleled significance in maintaining the covenant relationship between a holy God and His people.
"to make an atonement for you before the LORD your God"
This final phrase clarifies the beneficiaries and the ultimate recipient of the atonement. The atonement was "for you"—for the entire community of Israel—and it was made "before the LORD your God." This emphasizes that the process was divinely initiated and divinely accepted, a gracious provision from God to His people, enabling His holy presence to continue dwelling among them despite their sinfulness. It was a yearly act of divine mercy, ensuring the ongoing viability of the covenant and demonstrating God's faithfulness to His promises.
Literary Devices
Leviticus 23:28 employs several literary devices to convey its profound message. Emphasis is achieved through the direct and absolute prohibition "ye shall do no work," immediately followed by the divine rationale, "for it is a day of atonement." This direct linkage underscores the non-negotiable nature of the command and the supreme importance of the day's purpose. The repetition of the word "atonement" (Hebrew: kippur and kâphar) within the verse ("day of atonement, to make an atonement") serves as a powerful form of repetition or leitwort, drawing the reader's attention to the central theological concept. This repetition ensures that the core function of the day—the expiation and reconciliation for sin—is unmistakably clear. Furthermore, the entire verse functions as a concise summary statement for the broader theological significance of Yom Kippur, distilling the elaborate rituals of Leviticus 16 into a single, potent declaration of purpose and command, emphasizing the day's unique status among all the LORD's appointed times.
Theological and Thematic Connections
Leviticus 23:28, with its emphasis on a divinely ordained "day of atonement," reveals profound theological truths about the nature of sin, God's holiness, and His gracious provision for reconciliation. It underscores that sin is not merely a moral failing but a defiling force that separates humanity from a holy God, requiring an external, divinely appointed remedy. The annual, temporary nature of Yom Kippur rituals highlighted humanity's persistent need for forgiveness and pointed forward to a more perfect, definitive atonement. This Old Testament shadow finds its ultimate substance in the New Testament, where Christ's singular sacrifice fulfills and transcends all the Old Covenant provisions, establishing a new and eternal covenant of grace, making perfect reconciliation possible for all who believe.
Reflection and Application
The solemnity and strictness surrounding the Day of Atonement in Leviticus 23:28 offer timeless lessons for believers today. Firstly, it compels us to confront the profound gravity of sin. The meticulous rituals and the command for "affliction of soul" demonstrate that sin is not trivial; it creates a chasm between humanity and a holy God, necessitating a divine remedy. This should lead us to a deeper sense of repentance and humility. Secondly, it calls us to appreciate the immeasurable grace of God in providing atonement. Just as God graciously provided a means for Israel's reconciliation, He has, in Christ, provided the ultimate and perfect atonement for all who believe. Our spiritual "rest" today is not from work to earn salvation, but a rest in the finished work of Christ. We are invited to cease from our own efforts to justify ourselves and instead fully trust in His complete and sufficient sacrifice. This leads to a life of humble gratitude, continuous repentance, and joyful dependence on His mercy, recognizing that true reconciliation is always a gift from God, received by faith.
Questions for Reflection
FAQ
What is the "Day of Atonement" mentioned in Leviticus 23:28?
The "Day of Atonement" is known in Hebrew as Yom Kippur, meaning "Day of Covering" or "Day of Atonement." It was the most sacred and solemn day in the ancient Israelite calendar, observed annually on the tenth day of the seventh month (Tishri). It was a day of national repentance, fasting, and elaborate rituals performed by the high priest to make atonement for the sins of the entire community and to purify the Tabernacle (and later the Temple), allowing God's holy presence to remain among His people. The detailed procedures for this day are found in Leviticus 16.
Why were the Israelites commanded to "do no work" on this day?
The command to "do no work" (Hebrew: melāḵâ) on the Day of Atonement signified a complete cessation of all ordinary occupational labor. This was not merely a physical Sabbath but a profound spiritual rest, designed to ensure that the people's entire focus was on the solemn purpose of the day: repentance, introspection, and reliance on God's divine provision for atonement. It underscored that reconciliation with God was not achieved through human effort or toil, but through God's gracious, divinely instituted means. It was a tangible expression of their submission to God's holiness and their complete dependence on His mercy for forgiveness.
How does Leviticus 23:28 relate to Christians today?
While Christians are not bound by the ceremonial law of the Day of Atonement (Yom Kippur), the theological principles it embodies are profoundly relevant. The solemnity of the day highlights the gravity of sin and its alienating effect on our relationship with a holy God, demonstrating that sin requires a divine remedy. More importantly, the temporary and annual nature of Yom Kippur pointed forward to the definitive, once-for-all sacrifice of Jesus Christ. As the ultimate Lamb of God, Jesus' death on the cross serves as the perfect and eternal atonement for all who believe, perfectly reconciling humanity to God. Therefore, for Christians, Leviticus 23:28 deepens our appreciation for Christ's finished work, reminding us that we now "rest" in His complete salvation, no longer needing annual rituals because His sacrifice is sufficient for all time (as seen in Hebrews 9).
Christ-Centered Fulfillment
Leviticus 23:28, with its emphasis on a "day of atonement" and the cessation of work, finds its ultimate and perfect fulfillment in the person and work of Jesus Christ. The annual rituals of Yom Kippur, though divinely commanded, were inherently temporary and imperfect, serving as a shadow pointing to a greater reality. The sacrifices offered by the high priest on that day could only "cover" sins for a year, never truly taking them away, and the priest himself had to offer sacrifices for his own sins before he could intercede for the people (as detailed in Hebrews 7:27). Jesus, however, is our Great High Priest, who "entered once for all into the holy places, not by means of the blood of goats and calves but by means of his own blood, thus securing an eternal redemption" (Hebrews 9:12). His perfect, sinless life and His voluntary death on the cross constituted the definitive, once-for-all atonement, fully satisfying God's righteous demands against sin. We are no longer commanded to "do no work" to earn forgiveness, because Christ has completed the work of reconciliation for us; we now "rest" in His finished work, having been "reconciled to God by the death of his Son" (Romans 5:10). The solemnity of Yom Kippur foreshadowed the profound gravity of Calvary, where the true "affliction of soul" was borne by the Son of God for the sins of the world, thereby making a perfect and eternal atonement for all who believe.