to Moses
Moses is the central human figure in the Pentateuch, serving as the mediator between God and the Israelites. His role as a prophet and leader is crucial, as he conveys God's laws and instructions to the people. The mention of Moses here reinforces his unique position and responsibility in guiding the Israelites according to God's will.

after the death of the two sons of Aaron
This phrase sets the context for the instructions that follow, linking them to a specific historical event. The death of Aaron's sons, Nadab and Abihu, is recounted in Leviticus 10:1-2, where they offered unauthorized fire before the LORD. This tragic event serves as a sobering reminder of the holiness of God and the seriousness of approaching Him in worship. It underscores the need for reverence and obedience in the presence of God.

who died when they approached the presence of the LORD
The phrase "approached the presence of the LORD" refers to the act of coming near to God, particularly in the context of worship and sacrifice. The Hebrew word for "presence" is פָּנִים (panim), often translated as "face," indicating a direct encounter with God's holiness. The conservative Christian perspective views this as a powerful reminder of the need for purity and proper preparation when entering into God's presence. It highlights the seriousness of worship and the necessity of following God's prescribed ways, as later detailed in the Day of Atonement rituals in Leviticus 16. This serves as a foreshadowing of the ultimate atonement through Jesus Christ, who provides the way for believers to approach God with confidence.

(1) And the Lord spake unto Moses.--As the observance of the minute regulations given in the preceding chapters about the daily sacrifices and purifications would necessarily be tainted with many imperfections and shortcomings, both on the part of the mediating priests and the offering laity, a general day of atonement is here instituted, when priest and people are alike to obtain atonement once a year for the sins which were mixed up even with their sacred worship. The day of atonement enacted in the chapter before us is therefore an appropriate conclusion of the laws of purification in the preceding chapters. It is an annual supplement and completion of all the ordinances which were daily practised, and the design of which was to obtain atonement and reconciliation.

After the death of the two sons of Aaron.--That is, after Nadab and Abihu, his two eldest sons, had died, in consequence of having presumptuously entered the sanctuary in a profane manner, and at an irregular time. (See Leviticus 10:1-2.)

PART III.

SECTION II.

CHAPTER 16. THE CEREMONIAL PURIFICATION OF THE WHOLE CONGREGATION ON THE GREAT DAY OF ATONEMENT. This chapter, containing the account of the institution of the ceremonial to be used on the Day of Atonement, would take its place chronologically immediately after the tenth chapter, for the instructions conveyed in it were delivered to Moses "after the death of the two sons of Aaron, when they offered before the Lord and died" (verse 1), when the fate of Nadab and Abihu would naturally have led Aaron to desire a more perfect knowledge than had as yet been imparted to him as to the manner in which he was to present himself before the Lord. Logically it might either occupy its present position, as being the great and culminating atoning and cleansing ceremony, or it might be relegated to a place among the holy days in chapter 23, where it is, in fact, shortly noticed. That it is placed here shows that the most essential characteristic of the Day in the judgment of the legislator is that of its serving as the occasion and the means of "making an atonement for the holy sanctuary, and making an atonement for the tabernacle of the congregation, and for the altar, and for making an atonement for the priests, and for all the people of the congregation" (verse 33). Annually there gathered over the camp, and over the sanctuary as situated in the midst of the camp, a mass of defilement, arising in part from sins whose guilt had not been removed by the punishment of the offenders, and in part from uncleannesses which had not been cleansed by sacrifices and the prescribed ceremonial rites. Annually this defilement had to be atoned for or covered away from the sight of God. This was done by the solemn observance of the great Day of Atonement, and specially by the high priest's carrying the blood of the sacrifices into the holy of holies, into which he might enter on no other day of the year; while the consciousness of deliverance from the guilt of sin was quickened on the part of the people by their seeing the scapegoat "bear away upon him all their iniquities unto a land not inhabited" (verse 22).

Parallel Commentaries ...