Exegetical and Hermeneutical Commentary of Leviticus 16:2
And the LORD said unto Moses, Speak unto Aaron thy brother, that he come not at all times into the holy [place] within the veil before the mercy seat, which [is] upon the ark; that he die not: for I will appear in the cloud upon the mercy seat.
The ritual to be observed (1 28)
2. into the holy place within the veil ] the veil ( prketh), which separates the ‘holy place’ from the ‘most holy’ (here called ‘the holy place within ’), cp. Exo 26:31-33.
the mercy-seat ] Heb. kappreth, here and in Lev 16:13-15, a solid gold plate of the same size as the top of the ark (2 by 1 cubits), to which the two cherubim were fixed, as described in Exo 25:17-21. It was the place where the Lord appeared ( Lev 16:2); from which He gave His commands (see note on Lev 1:1); the most holy spot in the most holy place, the ‘footstool’ of the Lord who sitteth enthroned upon the cherubim (1Ch 28:2; Psa 99:5, cp. Lev 16:1; Psa 132:7, cp. Lev 16:5). The Heb. word is formed from kipper, to make propitiation, and means that which propitiates. The Gk. exactly corresponds, and from the Vulg. propitiatorium the word ‘ propitiatorie ’ was used in Wiclif’s translation. This word is the best English equivalent for the Heb., and indicates the nature of the solemn rite performed within the veil on the Day of Atonement. As ‘oratory’ is the place of ‘oration’ or prayer, so ‘propitiatory’ in the sense of ‘place of propitiation’ would fitly express the Heb. word which is rendered in EVV by ‘mercy-seat.’ See note on Exo 25:17 ( C.B.); Art. Mercy-seat in Enc. Bib.; and Art. Tabernacle in HDB. iv. 665 a. The mercy-seat is described as ‘upon the testimony’ in Lev 16:13. ‘The testimony’ is the name given to the two tables on which the Ten Words were written, so called because they contain the ‘testimony’ or witness of God’s will for man. See note on Exo 25:16, and Intr. to Pent. App. II. pp. 221 f.
that he die not ] Here and in Lev 16:13 there is reference to the penalty attending breach of the rules to be observed in the service of the sanctuary. A general warning is given in Lev 22:9 to the priests who keep the charge of the Lord, ‘lest they bear sin for it, and die therein, if they profane it.’ The expression in the text is found in Exo 28:35 with reference to putting on the robe of the ephod with the bells on its skirt when going in unto the holy place; in Exo 28:43 the same penalty is threatened for omitting to wear the linen breeches; in Exo 30:20 for omitting to wash before entering the holy place; in 8:35 in connexion with the ceremonial prescribed at the inauguration of the priesthood; also in Exo 10:6-7; Exo 10:9, Num 4:19 (of the Kohathites, cp. Lev 16:15 ; Lev 16:20), Num 17:10, Num 18:3; Num 18:32, Num 35:12. The variety of the offences for which the penalty of death is threatened in these passages should be noticed. The expression ‘that he die not’ is used generally in connexion with infringement of rules by priests, Levites, and people, and its use here does not imply any reference to the story of Nadab and Abihu.
Fuente: The Cambridge Bible for Schools and Colleges
The holy place within the vail – See Exo 26:33-34; Heb 9:3.
The cloud – Compare Exo 16:10 note.
The mercy seat – See Exo 25:17 note.
Fuente: Albert Barnes’ Notes on the Bible
Lev 16:2-3
I will appear in the cloud.
Jehovah appearing in a cloud
I. The cloudy dispensations. By a cloud I understand a density approaching to darkness and gloom; and yet that very density and darkness inhabited by the glory of God. If the glory of God were to burst upon us without a cloud, it would be nothing less than a consuming fire. The Church of God has to pass through dispensations that are cloudy in her public capacity, in Gods providential dealings with her individual members. Look, for instance, at the Church of God as a body at the present time. Is she not beclouded? Are there not clouds of ignorance, superstition, idolatry, despotic power–clouds of carnal wickedness under the name of Christianity, overspreading Zion? The cloud is still more dense when it overwhelms the soul, as it regards its conflicts when darkness overspreads the mind, and the poor believer cannot pray, cannot sing, nor cannot believe.
II. The appearance that is promised. I will appear in the cloud upon the mercy-seat. He appears as a wonder-working God; and when in any of the dispensations to which I have referred, the hand of God is seen, how are the souls of Gods people filled with awe! I will appear. Is it the Church that is overwhelmed with a cloud? I will appear for her deliverance, though I may suffer her to pass through fire and through water first. Is it Providence that is mysterious–every hope cut off, all prospects darkened? I will appear, says Jehovah. Mark the promise–it is positive–I will appear. The cattle upon a thousand hills are His property; the gold and the silver He declares are all His own; the hearts of kings are in His hands, and He turns them as rivers of water as He pleases. So that He appears working wonders frequently in the world, and those very things which were most threatening appear to be the very things that God was making use of for the real advantage of His people.
III. The mercy displayed. It is the mercy of the Triune Jehovah, the gift of mercy from God the Father–immutable, eternal, covenant mercy–the mercy of God. That mercy is fully and freely displayed in the person of Christ; yea, more, so far as regards our view of it–the mercy of God the Father laid up from everlasting, recorded in the covenant, fixed in decree, is, to a certain extent, concealed from us, until we discover it in the person of Christ. But when we are brought to view Him as the mercy promised, and then mark the display of that mercy in His incarnation, in His obedience, in His merit, in His blood, in His sufferings, in His victories, in His present employment before the throne, why He is all mercy–mercy embodied in the person of the glorious Mediator. And then, if we look at the merciful dealings of God the Holy Ghost with His people, in melting their hearts, making them new creatures, giving them life Divine, perfecting the work He has first commenced in personal experience–why we come to this conclusion that our God, Father, Son, and Holy Ghost, is the God of mercy, a merciful God. Then mark the transcendent glory of this mercy, how it is displayed in the face of misery, and rebellion, and ingratitude, and all our wanderings, and all our wants.
IV. The effects which follow when Jehovah comes down and appears in the midst of the cloud. It is not merely for a momentary interposition, but for a permanent deliverance, and mercies may be expected by all the praying seed of Jacob. Now allow a familiar illustration here. If a benevolent individual, very wealthy, were accustomed to take a seat, as they used to do in olden times, at the gate of the city, or in any other place of public concourse, and to do so for the very purpose of distributing his bounty, would not that gate be crowded? Who would not go there? Even if we did not want pecuniary alms, if honours, jewels were to be distributed by this person, who would not be there? Who would not receive some token of the kindness and favour of such an one? My hearer, is it not grievous that you and I are not oftener at the mercy-seat? (J. Irons.)
The concealing cloud
I once visited an invalid woman. She had been confined to bed for a long time, and when I spoke to her, she said: I think the Lord has forgotten me altogether. The eye of faith had grown dim through bodily weakness, and I replied to her, Did you ever go down the river and see the lighthouse? She said she had. Well, suppose you lived on the opposite side from it, and one day the mist came down, and it grew so thick that you could not see the lighthouse on the other side; would you believe it was there? Oh, yes, she said, because I had seen it before. And there is another thing would make you believe, I said; you would hear the shrill whistle coming from the lighthouse warning mariners of the danger that was near. In the same way you should believe that the Lord is still near you; that He has not forgotten you, although a cloud has come between you and God; if you will but listen, you will hear His voice speaking to you; the mist will soon roll away if you look right at Him with the eye of faith. She did look, and beheld Jesus as precious to her as ever. (J. Cameron.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 2. That he come not at all times into the holy place] By the holy place we are to understand here what is ordinarily called the Holy of Holies, or most holy place; that place within the veil where the ark of the covenant, c., were laid up and where God manifested his presence between the cherubim. In ordinary cases the high priest could enter this place only once in the year, that is, on the day of annual atonement; but in extraordinary cases he might enter more frequently, viz., while in the wilderness, in decamping and encamping, he must enter to take down or adjust the things; and on solemn pressing public occasions, he was obliged to enter in order to consult the Lord: but he never entered without the deepest reverence and due preparation.
That it may appear that the grand subject of this chapter, the ordinance of the scape-goat, typified the death and resurrection of Christ, and the atonement thereby made, I beg leave to refer to Heb 9:7-12, and Heb 9:24-26, which I shall here transcribe, because it is a key to the whole of this chapter. “Into the second [tabernacle] went the high priest alone once every year, not without blood, which he offered for himself, and for the errors of the people. The Holy Ghost this signifying, that the way into the holiest of all was not yet made manifest, while as the first tabernacle was yet standing: which was a figure for the time then present, in which were offered both gifts and sacrifices that could not make him that did the service perfect, as pertaining to the conscience; which stood only in meats and drinks, and divers washings, and carnal ordinances, imposed on them until the time of reformation. But Christ being come, a high priest of good things to come, by a greater and more perfect tabernacle, not made with hands, that is to say, not of this building; neither by the BLOOD of GOATS and CALVES, but by his OWN BLOOD; he entered into the holy place, having obtained eternal redemption for us. For Christ is not entered into the holy places made with hands, which are the figures of the true; but into heaven itself, now to appear in the presence of God for us: nor yet that he should offer himself often, as the high priest entereth into the holy place every year with the blood of others; (for then must he often have suffered since the foundation of the world;) but now once in the end of the world, hath he appeared TO PUT AWAY SIN BY THE SACRIFICE OF HIMSELF.”
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
That he come not at all times; not whensoever he pleaseth, but only when I shall appoint him, to wit, to take down the parts and furniture of it upon every removal, and to minister unto me once in the year, Exo 30:10.
Holyplace, i.e. into the most holy, or the holy of holies, as the following words demonstrate, which is sometimes called only the holy place, as Heb 9:2,3; the positive degree put for the comparative, which is not unusual in Scripture.
Within the veil, to wit, the second veil. See Lev 4:6.
That he die not, for his irreverence and presumption. I will appear, visibly and gloriously; that is, as it were, my presence-chamber whither the priest shall not dare to come but when I call him. In the cloud; either in that dark place, for there was no light came into it, and clouds and darkness go together, and one may be put for the other; or in a bright and glorious cloud, which used to be over the mercy-seat, or rather in the
cloud of incense mentioned afterward, Lev 16:13.
Fuente: English Annotations on the Holy Bible by Matthew Poole
2. Speak unto Aaron thy brother,that he come not at all times into the holy place within the veil,&c.Common priests went every day into the part of thesanctuary without the veil to burn incense on the goldenaltar. But none except the high priest was allowed to enter withinthe veil, and that only once a year with the greatest care andsolemnity. This arrangement was evidently designed to inspire areverence for the most holy place, and the precaution was necessaryat a time when the presence of God was indicated by sensible symbols,the impression of which might have been diminished or lost by dailyand familiar observation.
I will appear in thecloudthat is, the smoke of the incense which the high priestburnt on his yearly entrance into the most holy place: and this wasthe cloud which at that time covered the mercy seat.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And the Lord said unto Moses, speak unto Aaron thy brother,…. Who was the high priest; and what is here said to him was binding on all high priests in succession from him:
that he come not at all times into the holy [place]; or “holiness” p, which was holiness itself, or the most holy place, as distinguished from that which was sometimes called the holy place, where stood the incense altar, the showbread table, and the candlestick, into which Aaron went every day, morning and evening, to do the service there enjoined him; but into the holy of holies here described, as appears by the after description of it, he might not go at all times, or every day, or when he pleased, only once a year, on the day of atonement; though, according to the Jewish writers, he went in four times on that day, first to offer incense, a second time to sprinkle the blood of the bullock, a third time to sprinkle the blood of the goat, and a fourth time to fetch out the censer; and if he entered a fifth time, he was worthy of death q. Some have observed r, that this respected Aaron only, and not Moses; that though Aaron might not go in when he pleased, and only at a time fixed, yet Moses might at any time, and consult the Lord upon the mercy seat, see Ex 25:22. Pausanias makes mention of several Heathen temples which were opened but once a year, as the temples of Hades Dindymene, and Eurymone s, and particularly the temple of Minerva, into which only a priest entered once a year t; which perhaps was in imitation of the Jewish high priest:
within the vail, before the mercy seat, which [is] upon the ark; this is a description of the holy place, into which the high priest might not go at any time, or at pleasure; it was within the vail that divided between the holy place, and the most holy, where stood the mercy seat, which was a lid or covering to the ark, at the two ends of which were the cherubim, the seat of the divine Majesty; which was a type of heaven for its holiness, being the habitation of the holy God, Father, Son, and Spirit, and of holy angels, and holy men, and where only holy services are performed; and for its invisibility, where dwells the invisible God, where Christ in our nature is at present unseen by us, and the glories of which are not as yet to be beheld; only faith, hope, and love, enter within the vail, and have to do with unseen objects there; and also for what are in it, as the ark and mercy seat, types of Christ, through whom mercy is communicated in a way of justice, he being the propitiation and the fulfilling end of the law for righteousness. And this caution was given to Aaron,
that he die not; by appearing in the presence of God without his leave and order:
for I will appear in the cloud upon the mercy seat; this one would think should be a reason why he should not die, when he came into the most holy place, because there was the mercy seat, and Jehovah on it: and besides the cloud of incense on it, he went in with, for so many understand by the cloud, the cloud of incense: thus Aben Ezra says, the sense is, that he should not enter but with incense, which would make a cloud, and so the glory not be seen, lest he should die: and Jarchi observes, that the Midrash, or the more mystical and subtle sense is, he shall not go in but with the cloud of incense on the day of atonement; but the more simple meaning, or plain sense of the words is, as the same writer notes, that whereas he did continually appear there in the pillar of cloud; and because his Shechinah or glorious Majesty is revealed there, he is cautioned not to use himself to go in, i.e. at any time; with which agrees the Targum of Jonathan,
“for in my cloud the glory of my Shechinah, or divine Majesty, shall be revealed upon the mercy seat.”
And this being the case, such a glory being there, though wrapped up in a cloud and thick darkness, it was dangerous to enter but by divine order.
p “ad sanctitatem”, Pagninus, Montanus. q Maimon. & Bartenora in Misn. Celim, c. 1. sect. 9. r Maimon. in Misn. Sanhedrin, c. 11. sect. 1. So Tikkune Zohar, correct. 18. fol. 28. 1. s Eliac 2. sive, l. 6. p. 392. Boeotica, sive, l. 9. p. 578. Arcadica, sive, l. 8. p. 522. t Ib. Arcadica, p. 531.
Fuente: John Gill’s Exposition of the Entire Bible
2. Speak unto Aaron. The sum of the law is, that the priest should not frequently enter the inner sanctuary, but only once a year, i.e., on the feast of the atonement, in the month of September. The cause of this was, lest a more frequent entrance of it should produce indifference; for if he had entered it promiscuously at every sacrifice, no small part of the reverence due to it would have been lost. The ordinary sprinkling of the altar was sufficient to testify the reconciliation; but this annual ceremony more greatly influenced the people’s minds. Again, by this sacrifice, which they saw only once at the end of the year, the one and perpetual sacrifice offered by God’s Son was more clearly represented. Therefore the Apostle elegantly alludes to this ceremony in the Epistle to the Hebrews, where it is said that by the annual entrance of the high priest the Holy Ghost signified,
“that the way into the holiest of all was not yet made manifest, while as the first tabernacle was yet standing,” (Heb 9:8😉
and a little further on he adds, that after Christ the true Priest had come,
“he entered in once into the holy place, having obtained eternal redemption for us.” (Heb 9:11.)
Thus the year, in the ancient type, was a symbol of the one offering, so that believers might understand that the sacrifice, whereby God was to be propitiated, was not to be often repeated. That God may inspire greater fear, and preserve the priests from carelessness, He proclaims that His glory should appear in the cloud in that part of the sanctuary where was the mercy seat; for we know that the sign was given from hence to the Israelites, when the camp was to be moved, or when they were to remain stationary. But this testimony of God’s presence should have justly moved the priests to greater care and attention; and hence we may now learn, that the closer God’s majesty manifests itself, the more anxiously should we beware, lest through our thoughtlessness we should give any mark of contempt, but that we should testify our submission with becoming humility and modesty.
Fuente: Calvin’s Complete Commentary
(2) That he come not at all times.Moses is therefore to warn his brother Aaron, the high priest, that if he wishes to escape a similar fate, he is not to presume to enter the Holy of Holies except on one day of the year, the Day of Atonement. As Aaron here stands for all those who in future are to succeed him in the pontificate, so Moses, who teaches him his duty, stands for his successors who are hereafter to impart instruction to the high priests on these most solemn occasions. Hence during the second Temple the tuition and preparation of the high priest for his functions devolved upon the Sanhedrin, who prescribed most minute rules for his guidance. Seven days before the Day of Atonement he was separated from his wife, and lodged in a chamber in the Temple, lest he should contract defilement, which might unfit him for the performance of his pontifical duties. The elders or the representatives of the Sanhedrin read and expounded to him the ordinances contained in this chapter; which he had to practise in their [presence, so as to make sure that he could rightly perform all the ceremonies. This continued during the whole night previous to the Day of Atonement, when he was kept awake, so as to prevent any pollution arising from a dream or accident by night.
He read, in the silent hours of darkness, the Books of Job, Daniel, Ezra, and Chronicles; and if he was no scholar, and could not read, the elders read them to him. As it was deemed important that he should not fall asleep, the priests who surrounded him alternately snapped their fingers, and made him walk on the cold pavement of the court. When the chief of the thirteen priests who were appointed to perform the ordinary duties in connection with the service in the sanctuary had ascertained that the morning had dawned, that the ashes had been removed from the brazen altar, and that the time of the early sacrifice had arrived, the high priest was conducted to the baptistery, where he immersed his whole body in water.
Into the holy place.This is here more minutely defined by within the vail, thus showing that the Holy of Holies is meant. In the succeeding portions of this chapter, however, the expression holy is used for Holy of Holies without this adjunct. (See Lev. 16:3; Lev. 16:16-17; Lev. 16:20; Lev. 16:27.)
Before the mercy seat, which is upon the ark.Or, according to the accents of the received text, nor come to the mercy seat, which, &c. The present text exhibits the view of the Phariseesthat the high priest, though at some distance from the ark, is yet hid through the frankincense on the burning coals in the Holy of Holies itself (see Lev. 16:12-13); whilst the Sadducees maintained that he must put it on the coals already in the court, because they deemed it improper to work in the presence of the Lord, and because the pontiff would otherwise see the ark. The Authorised Version, therefore, here, as elsewhere, follows the view of the Sadducees, and departs from the received accents, which are an essential part of the traditional text.
For I will appear in the cloud.That is, because the Lord appeared over the mercy seat and between the cherubim in the bright luminous cloud which constituted the symbol of His Divine presence (see Exo. 25:22), therefore even the high priest must not approach it except on the occasion here prescribed. The Sadducees, however, render it, only in the cloud of incense will I be seen on the cover, that is, in the cloud arising from the burning incense which the high priest is to produce by fumigation before he enters the Holy of Holies, and which is to conceal the manifested Deity.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
2. Come not at all times Many of the ancient pagan shrines were inaccessible, and hence they were called adytum and abaton, “not to be approached.” This seclusion of the idol within the penetralia of the temple was requisite in order to preserve the veneration of the people, through the operation of that law of the human mind by which the mysterious is clothed by the imagination with extraordinary qualities. But no such reason is the ground of this prohibition. Jehovah’s majesty needs no imaginary splendours. The old covenant says, “Obey and live, disobey and die;” the new one says, “Believe and be saved, believe not and be damned.” Both covenants are essentially the same, inasmuch as faith is the root of obedience, and unbelief and disobedience are in the New Testament expressed by the same word .
In the cloud Not the cloud of incense required to soften the insufferable splendours of the shekinah, but the shekinah itself. Hence the Targum of Jonathan, “The glory of my shekinah shall be revealed.” A resplendence beamed forth from between the cherubim; but to make the vision supportable to mortal eyes God hid himself while revealing himself. The cloud is the same as that mentioned in Exodus xl, which appeared over the mercy seat whenever the high priest came before it. The rabbins postulate a cloud continually hanging over the cherubim. Luther, on the contrary, says that “over the propitiatory and cherubim there was nothing located which might be seen, but by faith only was God believed to be seated there.” In the Scriptures the manifested glory of the Son of Man, the Jehovah of the Old Testament, is often associated with a cloud. Dan 7:13; Rev 1:7.
The mercy seat We are required by the truth to say that this expression, so poetical and so consolatory to the God-fearing soul, is not a literal translation of the original Hebrew, capporeth, the cover of the ark, in which were enshrined the tables of the law. This cover was underneath the luminous cloud, and hence was the footstool or throne of Jehovah, as the sanctuary in which it was placed is called “the place for thee to dwell in.” Exo 15:17. The capporeth was a massive gold plate equal to the ark in length and breadth, at either end of which was a solid golden cherub. We find no scripture to sustain Ewald’s assertion that the ark had a cover distinct from this plate, yet it is usually mentioned separately. Exo 25:17. The word capporeth may be derived from the Piel form of the verb caphar, to cover, in which form it signifies to make atonement; it is very doubtful whether the noun ever signifies an instrument of propitiation ( propitiatorium, Vulgate, , the Seventy) in the Pentateuch. Yet it is more probable that in later Hebrew, as in 1Ch 28:11, it acquired the additional meaning of an atonement for sin. This relieves the writer of the Epistle to the Hebrews of the imputation made by Furst, that he adopted a gloss in Heb 9:5. In Heb 4:16 the capporeth is very beautifully styled “the throne of grace,” to which we may come, not with trembling and overwhelming awe, as did the high priest, but “boldly.”
Fuente: Whedon’s Commentary on the Old and New Testaments
‘And Yahweh said to Moses, “Speak to Aaron your brother, that he come not at all times into the holy place within the veil, before the mercy-seat which is on the ark, that he die not. For I will appear in the cloud on the mercy-seat.” ’
God’s first warning is that Aaron recognise that the High Priest does not have the right to enter the Holy of Holies, ‘the holy place within the veil’, except by strict permission, that permission being given only on the Day of Atonement. He does not have unrestricted access. For while God appears in the cloud on the mercy-seat, man may approach Him, apart from on the Day of Atonement, only from the other side of the veil. He cannot enter the throne room. To approach the mercy-seat direct could only be a once in the year experience. ‘The Holy Spirit signifying this, that the way into the Holy of Holies was not yet opened up, while the first tabernacle was still standing’ (Heb 9:8). The veil said, thus far shall you come and no further.
The cloud was presumably the cloud that had accompanied Israel from Egypt, the cloud of His presence which by night became a fire (Exo 13:21-22 and often).
We are reminded here of how when God revealed His glory on the face of Moses the people were afraid to come near him, and he had to veil his face. None but Moses could cope with the glory of God, until One came whose face also shone like the sun revealing His Father’s glory (Mat 17:2; Joh 1:14; Joh 1:18). Thus the need for the veil and the cloud.
The ‘propitiatory’ or mercy-seat was the covering on the Ark of the Covenant of Yahweh, where atonement could be made and man become reconciled to God. It was the ‘kapporeth’, literally the place of propitiation, the place where reconciliation and atonement was finally performed. This was a solid gold slab on which were the two cherubim at either end looking inward. It was the same size as the chest which it covered. It comes from the root ‘kpr’ (to cover) and the conjugation used signifies the place where sins are ‘fully covered’ so that they are no longer seen by God and held against the sinner (Jer 18:23). It is the place of propitiation and expiation, the place where the punishment for sin was met by the shedding of blood, the place of atonement, of reconciliation, where He and His people were made at one. There is also a suggestion behind it that it is the earthly throne of Yahweh between the cherubim.
The writer to the Hebrews in the New Testament very much has this Day in mind in Hebrews 9-10, seeing its real fulfilment in the offering up of Jesus Christ on our behalf by Himself as our great High Priest. That once-for-all offering of Himself would replace for ever this Day of Atonement, and all the other offerings, sacrifices and rituals of this earthly tabernacle.
Fuente: Commentary Series on the Bible by Peter Pett
Lev 16:2. Speak unto Aaron thy brother, that he come not We have in this chapter an account of one of the most solemn and important ceremonies of the law; to the spiritual intent of which, we are immediately directed by the writer of the epistle to the Hebrews. Spencer observes, that God wisely made the ritual institutions of the Jews to answer a double end, both to keep up a certain regard to the [Mosaic] modes and forms of worship; and, at the same time, to exhibit a figure or shadow of a new and better dispensation, which was to take place under the Messiah. Thus the whole ceremony practised at the solemn feast of expiation, appears to have been typical, and intended to prefigure the great atonement made by Jesus Christ, the High-Priest of our profession. Accordingly, the writer to the Hebrews observes, that the high-priest entering once a year into the holy of holies with the blood of the sacrifice, figured Christ’s entering into heaven by his own blood, to obtain eternal redemption for us. (Heb 9:11; Heb 9:28.) And because Christ’s death and resurrection could not both be fitly shadowed out by one animal, which the priest, having once killed, could not again make alive; therefore God appointed two; that in the slain animal Christ’s death, and in the living one his life and victory, might be foreshewed; see ch. Lev 14:5. With this key, the reader will better understand the whole of this chapter. The high-priest, according to his office, went every day, morning and evening, into the holy place: but here it is enjoined, that he enter not into the holy place within the vail, which is commonly called the most holy place, except only upon one day in the year, that of expiation for the sins of the whole people, Heb 9:7. It is true, upon extraordinary occasions the high-priest was allowed to go within the vail; as for the purpose of consulting the oracle, &c. but otherwise he was allowed in ordinary to enter but once a year; a prohibition, which, some have imagined, arose from Aaron’s sons breaking into the most holy place, there to offer incense; and which presumption, according to these commentators, occasioned their death. But the reason is subjoined why Aaron should not presume to come within the vail without due preparation: though that reason does not strike us through our translation; for I will appear in the cloud upon the mercy-seat: it should be rendered, when I shall appear in the cloud upon the mercy-seat; ne moriatur tum cum ego in nube apparebo super propitiatorium, says Houbigant; i.e. “lest if he shall enter the most holy without due preparation, and more than once in a year, he may perish through that very cloud, in which I am about to appear. Approaching my presence improperly and unbidden, may procure him death; for to such that Presence is death;” see Exo 19:21; Exo 19:25. Some think that the cloud here mentioned, means the cloud of incense arising from the censer brought into the holy of holies by the high-priest. We may just remark, that several of the heathen nations had sacred places, or adyta, which were entered but once a year, no doubt, after this example; see Outram de Sacrif. lib. 1: cap. 3.
Fuente: Commentary on the Holy Bible by Thomas Coke
The death of the two sons of Aaron, though priests before GOD, evidently taught that their sins, as well as the sins of the people, justly exposed them and all men universally to death; and without the atonement of blood by JESUS, no flesh could be saved. Heb 9:22 . Reader! what a precious privilege do true believers in JESUS possess; that our mercy-seat, which is CHRIST himself, we may not only approach at all times; but we are enjoined at all times to draw near with full assurance of faith. If was death to the Israelite to come near at any other season, than a when appointed. It is the life of our soul to be always drawing nigh, and our death only when kept from it. The covenant GOD of Israel, then appeared to Israel, but in a cloud. The covenant GOD of Israel now appears unveiled, in the person of his dear SON. And we all with open face, as in a glass, behold the glory of the LORD. Oh! for the sweet leadings, and influences of GOD the HOLY GHOST, that having boldness to enter into the holiest by the blood of JESUS, we may at all times draw near and find acceptance in the beloved. Heb 10:19-20 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Lev 16:2 And the LORD said unto Moses, Speak unto Aaron thy brother, that he come not at all times into the holy [place] within the vail before the mercy seat, which [is] upon the ark; that he die not: for I will appear in the cloud upon the mercy seat.
Ver. 2. that he come not at all times. ] Whensoever he pleaseth, but when I appoint him, i.e., once a year only, Exo 30:10 and then also with reverence and godly fear. God, as he loves to be acquainted with men in the walks of their obedience, so he takes state upon him in his ordinances, and will be trembled at in his judgments.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
all times = any time: i.e. just at any time.
holy place = sanctuary or holy of holies. In this chapter “holy” is used for “holy of holies” without this adjunct. See verses: Lev 16:3, Lev 16:16, Lev 16:17, Lev 3:20, Lev 3:23, Lev 3:27. Compare note on Exo 3:8.
mercy seat. Figure of speech Antemereia (of Noun), App-6, noun, “mercy”, used as adjective. See note on Exo 25:17.
I will appear = I am wont to appear. See Exo 25:22.
Fuente: Companion Bible Notes, Appendices and Graphics
he come not: Lev 23:27, Exo 26:33, Exo 26:34, Exo 30:10, Exo 40:20, Exo 40:21, 1Ki 8:6, Heb 9:3, Heb 9:7, Heb 9:8, Heb 10:19, Heb 10:20
that he die not: Lev 16:13, Lev 8:35, Num 4:19, Num 17:10, Mat 27:51, Heb 4:14-16, Heb 10:19
in the cloud: Exo 40:34, Exo 40:35, 1Ki 8:10-12, 2Ch 5:14
the mercy seat: Exo 25:17-22
Reciprocal: Exo 25:22 – and I will Exo 26:31 – a veil of Exo 28:35 – goeth in Exo 30:20 – die not Exo 30:36 – where I will Lev 16:15 – bring Lev 19:30 – reverence Lev 22:9 – bear sin for it Num 18:7 – within 1Ki 6:5 – oracle 1Ki 6:16 – built them 1Ki 8:9 – when 1Ki 8:12 – the thick 2Ch 6:1 – The Lord Mar 15:38 – General Luk 24:44 – in the law Heb 4:16 – the throne Heb 6:19 – entereth Heb 9:5 – over Heb 9:25 – as Rev 10:1 – clothed
Fuente: The Treasury of Scripture Knowledge
Lev 16:2. That he come not at all times Not whensoever he pleaseth, but only when I shall appoint. Into the holy place without the veil, the high- priest, or one of the inferior priests, went every morning and evening when they offered incense but into this holy place within the veil, commonly called the holy of holies, or the most holy place, as none but the high-priest was to enter, so neither was he to enter it at all times, as a common place of worship, or to perform divine service there at his pleasure. He was ordinarily to enter it only once a year, and that on the great day of atonement, or expiation for the transgressions of the whole Israelitish nation. Upon extraordinary occasions, he might also enter it oftener, as when he was to consult the oracle of God, or when the tabernacle was to be taken down or set up, according to the journeyings of the people. Lest he die For his presumption. For I will appear in the cloud A bright and glorious cloud over the mercy-seat. This sacred apartment he was to look upon as the place of the special residence of the divine glory, and therefore was not to enter there but when appointed, and in such a manner as God directed.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
16:2 And the LORD said unto Moses, Speak unto Aaron thy brother, that he come not at {a} all times into the holy [place] within the vail before the mercy seat, which [is] upon the ark; that he die not: for I will appear in the cloud upon the mercy seat.
(a) The high priest entered into the holiest of holies just once a year in the month of September.