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Leviticus
Chapter Sixteen
New King James Version (NKJV)
INTRODUCTION TO LEVITICUS 16
This
chapter treats of the day of atonement
and of the rites
sacrifices
and
services of it
directs when Aaron should come into the holy of holies
Leviticus 16:1; and
in what habit he should then appear
and with what offerings both for himself
and for the people
Leviticus 16:3; and
that having slain his own sin offering
and that for the people
he should
offer incense before the mercy seat
and sprinkle that with the blood of both
Leviticus 16:11;
and by these offerings make atonement for the holy place
the tabernacle of the
congregation
and the altar
Leviticus 16:16;
and having done this
he was to take the live goat
lay his hands on it
confess over it
and put upon it all the iniquities of the children of Israel
and then send it away by a fit man into the wilderness
Leviticus 16:20;
upon which he was to put off his linen garments
wash his flesh
and put them
on again
and offer the burnt offering for himself
and for the people
Leviticus 16:23;
also he that let go the goat
and he that carried and burnt the sin offerings
without the camp
were to wash themselves and clothes also
Leviticus 16:26;
the observance of this day
once a year
which was on the tenth of the seventh
month
as a day of affliction and atonement
was to be a statute for ever to
the children of Israel
Leviticus 16:29.
Leviticus 16:1. Now
the Lord
spoke to Moses after the death of the two sons of Aaron
when they offered profane
fire before the Lord
and died;
YLT 1And Jehovah speaketh unto Moses
after the
death of the two sons of Aaron
in their drawing near before Jehovah
and they
die;
And the Lord spake unto Moses
after the death of the two sons of
Aaron
.... That is
either immediately after their death
and so this
chapter would have stood in its natural order next to the tenth; or else after
the above laws concerning uncleanness on various accounts were delivered out
designed to prevent the people entering into the tabernacle defiled
whereby
they would have incurred the penalty of death; wherefore
as Aben Ezra
observes
after the Lord had given cautions to the Israelites
that they might
not die
he bid Moses to caution Aaron also
that he might not die as his sons died;
these were Nadab and Abihu:
when they offered before the Lord
and died; offered
strange fire
and died by flaming fire
as the Targum of Jonathan; or fire sent
down from heaven
as Gersom
by lightning; see Leviticus 10:1.
Leviticus 16:2.
2 and the Lord said to Moses:
“Tell Aaron your brother not to come at just any time into the Holy Place
inside the veil
before the mercy seat which is on the ark
lest he die;
for I will appear in the cloud above the mercy seat.
YLT 2yea
Jehovah saith unto Moses
`Speak unto
Aaron thy brother
and he cometh not in at all times unto the sanctuary within
the vail
unto the front of the mercy-seat
which [is] upon the ark
and he
dieth not
for in a cloud I am seen upon the mercy-seat.
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"F16אל הקדש "ad sanctitatem"
Pagninus
Montanus.
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 deathF17Maimon.
& Bartenora in Misn. Celim
c. 1. sect. 9. . Some have observedF18Maimon.
in Misn. Sanhedrin
c. 11. sect. 1. So Tikkune Zohar
correct. 18. fol. 28. 1.
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 Exodus 25:22.
Pausanias makes mention of several Heathen temples which were opened but once a
year
as the temples of Hades Dindymene
and EurymoneF19Eliac 2.
sive
l. 6. p. 392. Boeotica
sive
l. 9. p. 578. Arcadica
sive
l. 8. p. 522.
and particularly the temple of Minerva
into which only a priest entered once
a yearF20Ib. Arcadica
p. 531. ; 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.
Leviticus 16:3. 3 “Thus
Aaron shall come into the Holy Place: with the blood of a young
bull as a sin offering
and of a ram as a burnt offering.
YLT 3`With this doth Aaron come in unto the
sanctuary; with a bullock
a son of the herd
for a sin-offering
and a ram for
a burnt-offering;
Thus shall Aaron come into the holy place
.... The most
holy place; and this was after he had offered the daily sacrifice of the
morning
and had performed the rest of the service then done
as Gersom
observes; such as burning the incense and trimming the lamps
for no offering
preceded the daily sacrifice:
with a young bullock for a sin offering
and a ram for a burnt
offering; which were both for himself and his family; and such were the
weakness
imperfection
and insufficiency of the Levitical priesthood
and
priests
that they were obliged first to offer for their own sins
and then for
the sins of the people: the meaning is not
as Aben Ezra says
that he should
bring the bullock into the holy place
only that he should first give of his
own a bullock for a sin offering
to atone for himself
and for the priests;
nor could it be the body of the bullock he brought
only the blood of it into the
most holy place
where he entered not without blood
first with the blood of
the bullock
and then with the blood of the goat; for the body of the bullock
for a sin offering was burnt without the camp
and the body of the ram for the
burnt offering was burnt upon the altar of burnt offering; see Hebrews 9:7.
Leviticus 16:4. 4 He
shall put the holy linen tunic and the linen trousers on his body; he shall be
girded with a linen sash
and with the linen turban he shall be attired. These are
holy garments. Therefore he shall wash his body in water
and put them on.
YLT 4a holy linen coat he putteth on
and linen
trousers are on his flesh
and with a linen girdle he girdeth himself
and with
a linen mitre he wrappeth himself up; they [are] holy garments; and he hath
bathed with water his flesh
and hath put them on.
He shall put on the holy linen coat
.... Which he wore in
common with other priests:
and he shall have the linen breeches upon his flesh; upon those
parts of his body which are more secret
and less honourable flesh
meaning the
same
as in Leviticus 15:2
and shall be girded with a linen girdle and with the linen mitre
shall he be attired
as the other priests were; which were an emblem of the purity
and holiness of Christ
whereby he became a proper and suitable high priest
to
make atonement for sin
he having none in himself; and of his mean estate of
humiliation afflictions
and sufferings
whereby he expiated sin
and made
reconciliation for iniquity; the high priest on the day of atonement not
appearing in his golden garments
as the Jews call others worn by him
because
there were some gold in them
as being unsuitable to a day of affliction and
humiliation
but in garments of flax
a meaner dress; and which also were an
emblem of the righteousness of Christ
and his saints
called fine linen
clean
and white; which is wrought out by him
as the author of it
is in him as the
subject of it
and worn by him as the Lord our righteousness
and in which
as
the instilled head and representative of his people
he entered into heaven to
show it to his Father
and plead it with him:
these are holy garments; and to be used only in
sacred service: there were four more holy garments besides these worn by the
high priest
as the breastplate
the ephod
the robe
and the plate of gold
and which also were put on at certain times on this day
as at the offering of
the morning and evening sacrifice
and at the slaying and offering of the
several creatures on this dayF21Misn. Yoma
c. 3. sect. 4
6.
see Leviticus 16:23
therefore shall he wash his flesh in water
and so put them
on; by dipping
and that in forty seahs of water
as the Targum of
Jonathan; and this he did as often as he changed his garments
which were no
less than five times on this day. The tradition isF23Ib. sect. 3.
no man goes into the court for service
even though clean
until he has dipped
himself: the high priest dips five times
and sanctifies
i.e. washes his hands
and feet ten times on that day
and all are done in the holy place
over the
house of Parvah
excepting this only
that is
first here: Jarchi on the text
observes
on this day
he (the high priest) is bound to dipping at every
change
and five times he changes
and to two washings of his hands and feet at
the laver: this washing may be either an emblem of Christ's baptism
which he
submitted to before he entered on his public ministry
and was
by dipping; or
rather of his being cleared
acquitted
and justified from all sin
upon his
resurrection from the dead
after he had made atonement for it
and before his
entrance into heaven; as he had no sin of his own he needed not the washing of
regeneration
or the water of sanctifying grace to be sprinkled on him
to
cleanse him from it but inasmuch as he had sin imputed to him
and which he
took upon him to make atonement for
it was proper and necessary
when he had
made it
that he should be justified in the Spirit
that so he might enter into
heaven without sin imputed
as he will appear without it when he comes a second
time.
Leviticus 16:5. 5 And
he shall take from the congregation of the children of Israel two kids of the
goats as a sin offering
and one ram as a burnt offering.
YLT 5`And from the company of the sons of Israel
he taketh two kids of the goats for a sin-offering
and one ram for a
burnt-offering;
And he shall take of the congregation of the children of Israel
.... With whom
only the high priest had to do on the day of atonement; as Christ our high
priest has only with the Israel of God
the elect
given him by the Father
for
whom he offered up himself
and for whose sins he made reconciliation:
two kids of the goats for a sin offering; the one of
which was killed
and the other let go alive
and both were but one offering
typical of Christ in both his natures
divine and human
united in one person;
and who was made sin
and became a sin offering for his people:
and one ram for a burnt offering; a type of Christ
mighty
to save
this creature being a strong one; and of his dolorous sufferings
this
offering being burnt; and of God's gracious acceptance of his sacrifice
which
was of a sweet smelling savour to him; the burnt offering following by way of
thanksgiving for atonement made by the sin offering graciously accepted by the
Lord.
Leviticus 16:6. 6 “Aaron
shall offer the bull as a sin offering
which is for himself
and make
atonement for himself and for his house.
YLT 6and Aaron hath brought near the bullock of
the sin-offering which is his own
and hath made atonement for himself
and for
his house;
And Aaron shall offer his bullock of the sin offering
which is
for himself
.... That is
bring it into the court
and present it before the
Lord in order to its being slain and sacrificed; for as yet it was not killed
and so could not be offered on the altar
see Leviticus 16:11;
the place where the bullock was set was between the porch and the altar
his
head in the south
and his face to the west
and the priest stood in the east
and his face to the west
and laid both his hands upon him
and confessed his
sins
and his family'sF24Misn. Yoma
c. 3. sect. 8. : and this is
said to be "for himself"; not to atone for him
which is afterwards
expressed
but which should come of him or from him
and not from the
congregation
as Jarchi explains it; or as the Targum of Jonathan more clearly
which is of his own money
wholly at his own expense
and not the people's:
and make atonement for himself
and for his house; for himself
for his own personal sins and for his family's sins
those of his wife and
children; and it may be extended to all the priests of the house of Aaron; and
some say to the Levites also
as Aben Ezra notes
though he disapproves of it:
by this it appears
that Christ
the antitype of Aaron
is a more perfect and
excellent priest than he
who needed not to offer up sacrifice
first for his
own sins
and then for his people's
for this he did once
when he offered up
himself
Hebrews 7:27; and
which was for his whole family
and them only
the elect of God
consisting of
Jews and Gentiles; part of which is in heaven
and part on earth
and both were
reconciled
or atonement made for them
by the blood of Christ; whose house and
family men appear to be
when they believe and hope in him
and hold fast their
faith and hope; and who are made by him priests as well as kings to God; see Ephesians 3:15 Revelation 1:6.
Leviticus 16:7. 7 He
shall take the two goats and present them before the Lord at the
door of the tabernacle of meeting.
YLT 7and he hath taken the two goats
and hath
caused them to stand before Jehovah
at the opening of the tent of meeting.
And he shall take the two goats
.... The sin offering for
the people
a proper emblem of Christ
this creature being clean and fit for
food
denoting the purity of Christ
and his being suitable and wholesome food
as his flesh is to the faith of his people; and because comely in its going
as
Christ was in his going from everlasting
and in his coming
into this world
travelling in the greatness of his strength; and even by reason of its having
something in it unsavoury and offensive
and which made it the fitter emblem of
Christ
as a surety of his people; for though he had no sin inherent in him and
natural to him
yet he appeared in the likeness of sinful flesh
and had sin
imputed to him
which rendered him obnoxious to divine justice: the number of
these goats was two
typical either of the two natures in Christ; his divine
nature
in which he is impassable
and lives for ever
which may be signified
by the goat presented alive and let go; and his human nature
in which he
suffered and died
and may be fitly represented by the goat that was slain; or
else of the two estates of Christ before and after his resurrection
his being
put to death in the flesh and quickened in the Spirit; or rather this may
signify the twofold consideration of Christ as Mediator
one with respect to
his divine Father
to whom he made satisfaction by his death; and the other
with respect to Satan
with whom he conflicted in life
and to whose power he
was so far delivered up
as not only to be tempted
and harassed by him
but
through his instigation to be brought to the dust of death; See Gill on Leviticus 16:10;
and these two goats
according to the Jewish writersF25Misn. Yoma
c. 6. sect. 1.
were to be alike in sight or colour
in stature and in value
and to be taken together: Christ
the antitype of them
is the same dying and
rising; the same that died
rose again from the dead; the same that suffered
is glorified; and the same that went up to heaven
will come again in like
manner:
and present them before the Lord
at the door of the
tabernacle of the congregation; at the east of the court
and the north of
the altar
as the MisnahF26Ib. c. 3. sect. 8. ; so that their faces
were towards the west
where the holy of holies
the seat of the divine
Majesty
was
and so said to be before the Lord
or over against where he
dwelt: this presentation may have respect to the death of Christ
when he
presented himself to God as an offering and a sacrifice; and which was done
publicly in the sight of great multitudes
and on the behalf of the whole
congregation of the Lord's people
and before him against whom sin is
committed
and to whom satisfaction is given.
Leviticus 16:8. 8 Then
Aaron shall cast lots for the two goats: one lot for the Lord and the other
lot for the scapegoat.
YLT 8`And Aaron hath given lots over the two
goats
one lot for Jehovah
and one lot for a goat of departure;
And Aaron shall cast lots upon the two goats
.... Which
should be slain
and which should be kept alive
and let go: the manner of
casting lots
according to the MisnahF1Misn. Yoma
c. 3. sect. 9.
& c. 4. sect. 1.
was this; the high priest went to the east of the court
to the north of the altar
the Sagan (or deputy priest) at his right hand
and
Rosh Beth Ab (or the chief of the house of the fathers) on his left hand
and
the two goats were there; and there was a vessel (box or urn
called Calphi)
and in it were two lots of box tree: the high priest shook the Calphi (or urn)
and took out the two lots; one
on which was written
"for the Lord"
and the other
on which was written
"for Azazel"; if that came up on
the right hand
the Sagan said to him
my lord high priest
lift up thy right
hand on high; and if that on the left hand came up
Rosh Beth Ab said to him
my lord high priest
lift up thy left hand on high: he put them upon the two
goats and said
a sin offering for the Lord; and they answered after him
blessed be the Lord
may the glory of his kingdom be for ever and ever: now these
lots
as Ben Gersom observes
were alike
not one greater than another; and
they were of the same matter
for if one had been of stone and the other of
wood
they might
have been known by feeling
and so the lots would not have
been legal: and the same is observed by MaimonidesF2Hilchot Yom
Hacippurim
c. 3. sect. 1.
that though they might be of any matter
of wood
or stone
or metal
yet one might not be great
and the other small
and the
one of silver
and the other of gold
but both alike
for the reason before
given:
one lot for the Lord
and the other lot for the scapegoat: one had
written upon it
as in the above account
"for the Lord"; and the
other had written upon it
"for Azazel"; directing that the goat on
which the lot for the Lord fell was to be slain and offered up for a sin
offering to him; and the other
on which the lot for Azazel fell
was to be
kept alive and let go: now
however casual and contingent the casting of a lot
may seem to men
it is certain to God
the disposal of it is of him
and
according to his determination
Proverbs 16:33; and
this
in the mystical sense
here denotes
that the sufferings and death of
Christ were according to the determinate counsel and foreknowledge of God
and
so were foretold in the Scriptures
and came to pass according to his
appointment
will
and command
as was also his resurrection from the dead
John 10:18; see Acts 1:23; and
likewise his conflict with Satan
John 14:30.
Leviticus 16:9. 9 And
Aaron shall bring the goat on which the Lord’s lot fell
and offer it as
a sin offering.
YLT 9and Aaron hath brought near the goat on which
the lot for Jehovah hath gone up
and hath made it a sin-offering.
And Aaron shall bring the goat on which the Lord's lot fell
.... Alluding
to the manner of taking out the lot by the high priest
who
when he took it
out
lifted it up with his hand
and then let it down
and put it on the head
of the goat; after which he brought it to the altar to be sacrificed:
and offer him for a sin offering; an offering
for the sins of the people
as a type of Christ
who made his soul an offering
for sin for his people; but this was not done by Aaron until he had brought and
killed the sin offering for himself; after which we read of killing this sin
offering for the people
Leviticus 16:11;
wherefore some take this offering here to be no other than a setting apart or
devoting the goat for this service.
Leviticus 16:10. 10 But
the goat on which the lot fell to be the scapegoat shall be presented alive
before the Lord
to make atonement upon it
and to let it go as the scapegoat into the
wilderness.
YLT 10`And the goat on which the lot for a goat of
departure hath gone up is caused to stand living before Jehovah to make
atonement by it
to send it away for a goat of departure into the wilderness.
But the goat on which the lot fell to be the scapegoat
.... Or for
Azazel
of which more hereafter in the latter part of the verse:
shall be presented alive before the Lord; this seems to
be a second presentation; both the goats were presented before the Lord before
the lots were cast
Leviticus 16:7; but
this was afterwards
when one of the goats
according to the lot
being
presented
was ordered to be killed for a sin offering
and the other according
to the lot being presented alive
was ordered to remain so:
to make an atonement with him; to make an atonement for
the sins of the people of Israel along with the other
for they both made one
sin offering
Leviticus 16:6; and
this
though spared alive for a while
yet at length was killed; and how
the
Jewish writers relate
as will be after observed:
and to let him go for a
scapegoat into the wilderness; or
unto Azazel into the wilderness; which
some understand of a mountain in the wilderness called Azazel
to which the
Targum of Jonathan has respect
which paraphrases the word
"to send him to
die in a place strong and hard
which is in the wilderness of Zuck;'and so
Saadiah Gaon
Jarchi
Kimchi
and others; and one in Aben Ezra says
it was
near Mount Sinai; but as it is rightly observed by some
was this the name of a
mountain
Moses would have called it the mountain Azazel
as he does other
mountains by their names: nor is there any account of any such mountain in
those parts
by such who have travelled in it
and if near Sinai
it was a long
way to send it from Jerusalem; and for which there seems to be no reason
since
there were many deserts between those two places: Aben Ezra suggests
there is
a secret or mystery in the word Azazel
and says
you may know it and the
mystery of his name
for he has companions in Scripture; and I will reveal to
you
says he
part of it by a hint
when you are the son of thirty three
you
may know its meaning
that is
by reckoning thirty three verses from Leviticus 16:8;
where this word is first mentioned
which will fall on Leviticus 17:7;
"they shall no more offer unto devils"; and so R. Menachem interprets
Azazel of Samael
the angel of death
the devil
the prince that hath power
over desolate places: there are several Christian writers of great note
that
understand this of the devil
as OrigenF2Contr. Cels. 1. 6. p. 305.
among the ancients; and of the moderns
CocceiusF3Comment. in Heb.
9. sect. 25
&c.
WitsiusF4De Oeconom. Faederum
l. 4. c. 6.
sect. 71
72
73.
and SpencerF5De Leg. Heb. l. 3. Dissert. 8. c.
1. sect. 2. and of the same mind was our English poet Milton
that Azazel was a
demon:His mighty standard: that proud honour claim'd Azazel as his right
a
cherub tall. --Milton's Paradise Lost
B. 1. l. 533
534.
who think that by
these two goats is signified the twofold respect of Christ our Mediator; one to
God
as a Judge
to whom he made satisfaction by his death; the other to the
devil
the enemy with whom he conflicted in life; who
according to prophecy
was to be delivered up to Satan
and have his heel bruised by him; and who was
to come
and did come into the wilderness of this world
and when Jerusalem was
a desert
and became a Roman province; and who was led by the Spirit into wilderness
of Judea
in a literal sense
to be tempted of the devil
and had a sore
conflict with him in the garden
when he sweat
as it were
drops of blood; and
upon the cross
when he submitted to the death of it; during which time he had
the sins of all his people on him
and made an end of them
so as to be seen no
more; all which agrees with Leviticus 16:21; of
which see more there; and it must be owned
that no other sense seems so well
to agree with the type as this; since the living goat had all the sins of the
people on him
and was reckoned so impure
that he that led him into the
wilderness stood in need of washing and cleansing
Leviticus 16:21;
whereas
when Christ was raised from the dead
he was clear of all sin
being
justified in the Spirit; and in his resurrection there was no impurity
nor
could any be reckoned or supposed to belong to him
as Witsius well observes
no
not as the surety of his people; nor in his resurrection was he a sin
offering
as this goat was; nor could his ascension to heaven
with any
propriety
be represented by this goat being let go into the wilderness: as for
the notion of Barabbas
as OrigenF6In Lev. Homil. 10. c. 16. fol.
82.
being meant by Azazel
or the rebellious people of the Jews
carried into
the wilderness
or into captivity by Nebuchadnezzar
and which is the sense of
Abarbinel
and in which he is followed by many Christian writers
they need no
confutation.
Leviticus 16:11. 11 “And Aaron shall bring the
bull of the sin offering
which is for himself
and make atonement for himself
and for his house
and shall kill the bull as the sin offering which is
for himself.
YLT 11`And Aaron hath brought near the bullock of
the sin-offering which is his own
and hath made atonement for himself
and for
his house
and hath slaughtered the bullock of the sin-offering which [is] his
own
And Aaron shall bring the bullock of the sin offering which is
for himself
.... In the same manner
and is to be understood in the same sense
as in Leviticus 16:6
and shall make atonement for himself and for his house: by a
confession of words
as the Targum of Jonathan adds
and which Jarchi calls the
second confession; for the same was made
and in the same words as before; see
Gill on Leviticus 16:6
and shall kill the bullock of the sin offering which is for
himself; which was a type of Christ; the creature itself was
being
strong for labour
and patient in bearing the yoke; Christ had a laborious
service to perform
the work of man's redemption
and he was strong for it
able to go through it
and did not only readily take upon him the yoke of the
law
and became obedient to every command of his divine Father
but even to
death itself
the death of the cross; the kind of sacrifice was a sin offering
and such Christ in soul and body was made for his people; in order to which
as
this sacrifice
he was put to death
the use of which was
to atone for all the
sins of his mystical self
his body
the church; for all his family
his
children
the priests of the Lord.
Leviticus 16:12. 12 Then
he shall take a censer full of burning coals of fire from the altar before the Lord
with his
hands full of sweet incense beaten fine
and bring it inside the veil.
YLT 12and hath taken the fulness of the censer of
burning coals of fire from off the altar
from before Jehovah
and the fulness
of his hands of thin spice-perfume
and hath brought [it] within the vail;
And he shall take a censer
.... A fire pan
a sort of
chafing dish or perfuming pot; this was a golden one
as appears from Hebrews 9:4; hence
Christ
the Angel of God's presence
our interceding High Priest
is said to
have such an one
Revelation 8:3; and
so Josephus saysF7Antiqu. l. 3. c. 8. sect. 3.
it was a golden one
the high priest used on the day of atonement; with which agree the Misnic
doctorsF8Misn. Yoma
c. 4. sect. 4.
who say
on other days he took
off the coals with a silver one
and poured them into a golden one
but on this
day he took them off with a golden one:
full of burning coals of fire from off the altar before the Lord; these were
bright lively coals
not smoking and half extinct; and they were taken from off
the altar of burnt offering
from the western side of it
as Jarchi says
which
was towards the holy of holies
where the Lord had his dwelling: these burning
coals denoted the sufferings of Christ
which were properly punishments for the
sins he bore
flowed from the wrath of God comparable to fire
were the curses
of a fiery law
and equal to the sufferings of the wicked
often expressed by
fire; they were many
and very painful and excruciating
though no ways
inconsistent with the love of God to him as his Son
for they were endured by
him as the surety of his people
and by which he expressed his flaming love and
affection for them: he himself is altar
sacrifice
and priest
the altar which
sanctifies the gift; and the coals as on the altar
denote the sufferings of
Christ as upon him
which he was able to bear; and the taking off the coals
signifies the cessation of his sufferings; and the altar
coals
and taking of
them off
being before the Lord and in his sight
show that Christ
as a divine
Person
is
and always was before him; that his sufferings were ever in view
being appointed and foretold by him
and when endured were grateful to him
a
sacrifice of a sweet smelling savour; and that the cessation of them was in his
presence
and according to his will; and Christ now is the Lamb in the midst of
the throne
as though he had been slain
where
as such
he is always beheld
with pleasure and acceptance by the Lord:
and his hands full of sweet incense beaten small; both his
hands
as Aben Ezra
two handfuls of this he took and put into a cup: of this
sweet incense and its composition
see Exodus 30:34; this
was small itself
but on the evening of the day of atonement it was put into
the mortar again
as Jarchi says
and beaten very small
and so was
as
expressed in the MisnahF9Misn. Yoma
c. 4. sect. 4.
"small of
small": this may represent the intercession of Christ our high priest for
his people; for as the prayers of the saints are set before the Lord as
incense
Psalm 141:2; so the
intercession and mediation of Christ in favour of the acceptance of their
prayers is signified by "much incense"
Revelation 8:3; and
which is always acceptable to God
and may well be expressed by sweet incense:
handfuls of it may denote the largeness of his intercession
being for all the
elect of God
and for all things for them they stand in need of; and the
infinite perfection and virtue of his person
blood
righteousness
and
sacrifice
to make his intercession effectual: and being "beaten
small" may signify his intercession made for particular persons
and those
the meanest
and for particular things of every sort they want; as well as it
may point at the fragrance and acceptance of Christ's mediation on such
accounts
the incense being more fragrant the smaller it is beaten:
and bring it within the vail: not the incense only
but the burning coals of fire also
the one in one hand
and the other in the
other hand; so the MisnahF11lb. c. 5. sect. 1. ; they brought out to
him (the high priest) the cup and the censer; he took his handful and put it
into the cup
a large one according to its largeness
and a small one according
to its smallness
and so was its measure; he took the censer in his right hand
and the cup in his left
and went into the sanctuary
until he came between the
two rails which divide between the holy and holy of holies: this was typical of
Christ our high priest
who is entered within the vail into the holiest of all
with his blood
righteousness
and sacrifice
where he ever lives to make
intercession for us; not that Christ is considered in heaven as in a suffering
state
for he is in a most exalted one; but the virtue and efficacy of his
sufferings and death always continue
and which he ever improves on the behalf
of his people
by interceding for them; and their faith and hope enter within
the vail
and deal with him as having suffered for them.
Leviticus 16:13. 13 And
he shall put the incense on the fire before the Lord
that the
cloud of incense may cover the mercy seat that is on the Testimony
lest
he die.
YLT 13and he hath put the perfume on the fire
before Jehovah
and the cloud of the perfume hath covered the mercy-seat which
[is] on the testimony
and he dieth not.
And he shall put the incense upon the fire before the Lord
.... Both the
incense and burning coals of fire being carried within the vail
the incense
was put upon the coals
and so it burned before the Lord
whose seat was
between the cherubim; and from whence it appears
that this was done
not
without but within the vail: the Sadducees under the second temple would have
it
that the incense was put upon the fire without the vail
wherefore the high
priest
on the evening of this day
was sworn by the messengers of the
sanhedrim not to make any alteration in what they should say to him; and this
oath was given him in the house of Abtines
where the incense was made
with a
special respect to that
since it being within the vail
they could not see it
performed: the manner of his performance of this part of his service is thus related;
he went in between the rails
till he came to the north; when he was come to
the north
he turned his face to the south; he went on his left hand near the
vail
till he came to the ark; he put the censer between the two bars
and
heaped the incense upon the top of the coals
and the whole house was filled
with the smoke; he then went out backwards
and prayed a short prayer in the
outward house (the holy place)
and he did not continue long in prayer
lest
the people of Israel should be frightenedF12Misn. Yoma
c. 5. sect.
1. : the prayer he made is given us by the JewsF13Maimon. &
Bartenora in ib. : now the incense being put upon the coals may denote the
fervour and ardency of Christ's intercession
and that his sufferings are the
foundation of it
on which it proceeds
and are what give it a grateful odour
or make it acceptable to the Lord:
and this was done
that the cloud of the incense may cover the
mercy seat that is upon the testimony; where was the Shechinah
or glorious majesty of God
and which was not to be seen
and therefore to be
covered after this manner; which shows
that there is no access to God but as
upon a seat of mercy and a throne of grace; and even that there is no coming to
him upon that
but through the mediation and intercession of Christ:
that he die not; as his sons did
boldly intruding where
and doing what they should not: there is no approaching to God as an absolute
God
and live; but through Christ the Mediator
and his intercession
believers
may draw nigh and see the face of God in Christ
and live
as Jacob did
Genesis 32:30.
Leviticus 16:14. 14 He
shall take some of the blood of the bull and sprinkle it with his finger
on the mercy seat on the east side; and before the mercy seat he shall
sprinkle some of the blood with his finger seven times.
YLT 14`And he hath taken of the blood of the
bullock
and hath sprinkled with his finger on the front of the mercy-seat
eastward; even at the front of the mercy-seat he doth sprinkle seven times of
the blood with his finger.
And he shall take of the blood of the bullock
.... When the
high priest slew the bullock
the blood was received in a basin
and given to
another priest
that he might keep stirring it on a foursquare bench in the
temple
that so it might not thicken and congealF14Misn. Yoma
c. 4.
sect. 3.
but by a continual motion might become thin and liquid
and fit for
sprinkling; and this was doing
while the high priest was gone into the most
holy place to offer the incense; which being done
he came out again and took
the basin of blood out of the hand of the priest
and went in a second time
and did with it as follows:
and sprinkle it with his finger upon the mercy seat
eastward; with his right finger
or forefinger
as the Targum of Jonathan;
and the blood sprinkled with it did not fall upon the mercy seat
as our version
seems to intimate
but it was sprinkled over against it
towards the upper part
of it. Aben Ezra says
that according to their interpreters
"upon the
face of the mercy seat"
as the words may be literally rendered
signifies
above
between the two bars
and here it was the high priest stood; for
according to the MisnahF15Ibid. c. 5. sect. 3.
he went in to the
place where he had gone in
and stood in the place where he had stood
and then
sprinkled
that is
in the same place where he had been and offered the
incense; See Gill on Leviticus 16:13;
and here he stood
not with his face to the east
for then his back must have
been to the mercy seat
but he stood with his face to the eastern part of the
mercy seat
and there sprinkled the blood upwards:
and before the mercy seat shall he sprinkle of the blood with his
finger seven times; besides the first sprinkling that was upward
and those
downward; so says the MisnahF16Misn. Yoma
c. 5. sect. 3.
he
sprinkled of it (the blood) once above
and seven times below; the same Jarchi
observes; and the tradition adds
and he did not look in sprinkling neither
above nor below; that is
he did not look to the mercy seat
nor was there any
need of it
since the blood did not reach the mercy seat
but fell upon the
ground; it was enough that it was done before it
and over against it
and with
a respect unto it; or otherwise
had it
fallen on it
it would have been
besmeared with it
and would not have been so comely and decent: the mystery of
this was to represent the blood of Christ
and perfect purification and
atonement by it
and that mercy and justice are reconciled to each other
and
agree together in the forgiveness of sinners; and that there is no mercy but in
a way of justice
no remission of sin
no justification of persons
no
salvation for any of the sons of men
but through the blood of Christ
and the
complete atonement made thereby.
Leviticus 16:15. 15 “Then
he shall kill the goat of the sin offering
which is for the people
bring its blood inside the veil
do with that blood as he did with the blood of
the bull
and sprinkle it on the mercy seat and before the mercy seat.
YLT 15`And he hath slaughtered the goat of the
sin-offering which [is] the people's
and hath brought in its blood unto the
inside of the vail
and hath done with its blood as he hath done with the blood
of the bullock
and hath sprinkled it on the mercy-seat
and at the front of
the mercy-seat
Then shall he kill the goat of the sin offering that is for
the people
.... That upon which the lot came for the Lord
Leviticus 16:9; the
high priest having sprinkled the blood of the bullock
came out of the most
holy place
and went into the court of the tabernacle to the altar of burnt
offering
and on the north side of that slew the goat for the sin offering
the
place where all such were killed; see Leviticus 1:11.
This was a type of Christ
of his being slain
and made an offering for the
sins of his people:
and bring his blood within the vail: it being received into a
basin
as before the blood of the bullock was
he took it
and with it went in
a third time into the most holy place:
and do with that blood as he did with the blood of the bullock
and sprinkle it upon the mercy seat
and before the mercy seat; it should be
rendered "toward the mercy seat" it is by NoldiusF17Concord.
Ebr. partic. p. 704. No. 2013. ; See Gill on Leviticus 16:14.
Leviticus 16:16. 16 So
he shall make atonement for the Holy Place
because of the uncleanness
of the children of Israel
and because of their transgressions
for all their
sins; and so he shall do for the tabernacle of meeting which remains among them
in the midst of their uncleanness.
YLT 16and he hath made atonement for the sanctuary
because of the uncleanness of the sons of Israel
and because of their
transgressions in all their sins; and so he doth for the tent of meeting which
is tabernacling with them in the midst of their uncleannesses.
And he shall make an atonement for the holy place
.... Even the
holy of holies
as Aben Ezra interprets it
into which the high priest entered
with blood for that purpose; the Targum of Jonathan adds
by a verbal
confession
that is
of sin; but atonement was not made in that way
but by the
blood of the bullock and goat
which was sprinkled towards the mercy seat
above and below: and this was made
because of the uncleanness of the children of Israel
and because
of their transgressions in all their sins; which heap of words
shows how many and heinous the sins of the people of Israel were
being
defections from God
rebellions against him
transgressions of his law
and
which brought pollution and guilt upon them
which could only be expiated by
blood; and though the people of Israel did not enter so much as into the holy
place
where the priests at times went
and much less into the holiest of all
yet their sins in some sense entered there
and came before the Lord that dwelt
there; as the sins of men do even reach up to heaven itself
and cry for wrath
and vengeance: and so made the Israelites unworthy of such a favour as for the
Lord to dwell among them in that most holy place
in so solemn a manner; and
for their high priest to enter there
and consult the oracle of God for them
and make intercession on their account
to which atonement was necessary; even
as men by their sins render themselves unworthy of entering into the heavenly
state
nor can they
without the atonement and sacrifice of Christ; and to this
purification of the patterns of heavenly things; and of the heavenly things or
places themselves
the apostle refers
Hebrews 9:23
and shall he do for the tabernacle of the congregation that
remaineth among them
in the midst of their uncleanness; that is
the
court of the tabernacle where the Israelites were admitted
and where they
often came in their uncleanness
either ignorantly or presumptuously
and yet
notwithstanding the tabernacle remained among them; but
it was necessary that
atonement should be made for the uncleanness in it
and around it
that it
might continue
and they might have the privilege of coming into it
and
worshipping in it. This shows that there are sins of holy things
and which
attend the most solemn service
which are committed in the sanctuary of the
Lord
and while waiting upon him in his house and ordinances; which must be
expiated and removed. The same rites were observed
in making the atonement for
this part of the sanctuary
as for the most holy place
particularly by
sprinkling the blood in like manner
only
elsewhere; so says Jarchi
as he
sprinkled of them both within
that is
of the blood of the bullock
and of the
goat
within the vail
once above
and seven times below; so he sprinkled
by
the vail without
of both of them
once above
and seven times below.
Leviticus 16:17. 17 There
shall be no man in the tabernacle of meeting when he goes in to make atonement
in the Holy Place
until he comes out
that he may make atonement for
himself
for his household
and for all the assembly of Israel.
YLT 17`And no man is in the tent of meeting in his
going in to make atonement in the sanctuary
till his coming out; and he hath
made atonement for himself
and for his house
and for all the assembly of
Israel.
And there shall be no man in the tabernacle of the congregation
.... Not any
of the priests
as Aben Ezra
no
not in the holy place where they ministered
nor in the court of the tabernacle
nor in any of the courts
nor indeed any of
the people: all places were cleared
when he
the high priest:
goeth in to make an atonement in the holy place until he
come out; this in the mystery of it was to signify
that atonement for sin
is made only by Christ our high priest; he himself
and no other
bore our
sins
and he himself purged them away
or by his sacrifice alone expiated them;
his own arm wrought salvation
and of the people there were none with him to
help and assist him; when he the Shepherd was smitten by the sword of justice
the sheep were scattered
all his disciples forsook him and fled; there were
none to appear for him
or stand by him
or in the least to lend an assisting
hand in the great work in which he was engaged; he is the only Mediator
between God and man
both of redemption and of intercession; he is the alone
Saviour
to him only are sinners to look for salvation
and he is to have all
the glory; he had no partner in the work
and he will have no rival in the
honour of it:
and have made an atonement for himself
and for his household; his whole
family
and all the priests
by the bullock of his sin offering
as Aben Ezra
observes
and by carrying in the blood of it within the vail
and sprinkling it
there:
and for all the congregation of Israel; by the goat
of their sin offering
as the same writer notes
and doing with the blood of
that as with the blood of the bullock; all typical of the atonement of Christ
for his mystical self the church; for the whole family and household of God;
for the general assembly and church of the firstborn
whose names are written
in heaven.
Leviticus 16:18. 18 And
he shall go out to the altar that is before the Lord
and make
atonement for it
and shall take some of the blood of the bull and some of the
blood of the goat
and put it on the horns of the altar all around.
YLT 18`And he hath gone out unto the altar which
[is] before Jehovah
and hath made atonement for it; and he hath taken of the
blood of the bullock
and of the blood of the goat
and hath put on the horns
of the altar round about;
And he shall go out unto the altar that is before the Lord
.... The
golden altar
the altar of incense
which stood in the holy place without the
vail
over against the most holy place
where Jehovah dwelt
and so is said to
be before him; of this altar the MisnahF18Yoma
c. 5. Sect. 5.
understands it
and so do Jarchi and Ben Gersom; and
according to Exodus 30:10; once
a year Aaron was to make an atonement on the horns of it
with the blood of the
sin offering
which plainly refers to this time
the day of atonement; but Aben
Ezra is of opinion
that the altar of burnt offering is meant; and Bishop
Patrick is inclined to think so too
because he supposes the high priest's
going out signifies his coming from the sanctuary
where the golden altar was
and which had been cleansed
Leviticus 16:16;
and because
if the altar of burnt offering is not here meant
no care seems to
be taken of its cleansing; but it should be observed
that the holy place
Leviticus 16:16
means
the holy of holies
and not the holy place where the altar of incense stood;
and that the altar of burnt offering was atoned for and cleansed
when the
tabernacle of the congregation was
in which it stood
and from which
this
altar is manifestly distinguished
Leviticus 16:20;
wherefore the reason given for the altar of burnt offering holds good for the
altar of incense
since if that is not intended
no care is taken about it; add
to this
that the last account of the high priest was
that he was in the most
holy place
and not the holy place
Leviticus 16:17;
out of which he now came into the holy place
where the altar of incense was:
and make an atonement for it; where incense was daily
offered up
signifying the prayers of the saints
which having many failings
and imperfections in them
yea
many sins and transgressions attending them
need atonement by the blood of Christ
of which this was a type:
and shall take of the blood of the bullock
and of the blood of
the goat; mixed
as the Targum of Jonathan paraphrases it; and so Jarchi
asks
what is the atonement of it? he takes the blood of the bullock
and the
blood of the goat
and mixes them together: the account given of this affair in
the MisnahF19lbid. Sect. 4. is; he poured the blood of the bullock
into the blood of the goat
and then put a full basin into an empty one
that
it might be well mixed together: and having so done
he did as follows:
and put it upon the horns of the altar round about; upon the four
horns which were around it; and it is asked in the MisnahF20Ut
supra. (Misn. Yoma
c.5. sect
3.)
where did he begin? at the northeast horn
and so to the northwest
and then to the southwest
and (ended) at the
southeast; at the place where he began with the sin offering on the outward
altar
there he finished on the inward altar
and as he went along he put the
blood on each horn
which was the atonement for the altar.
Leviticus 16:19. 19 Then
he shall sprinkle some of the blood on it with his finger seven times
cleanse
it
and consecrate it from the uncleanness of the children of Israel.
YLT 19and he hath sprinkled on it of the blood with
his finger seven times
and hath cleansed it
and hath hallowed it from the
uncleannesses of the sons of Israel.
And he shall sprinkle of the blood upon it with his finger seven
times
.... This was done with his right finger
or forefinger
as the
Targum of Jonathan
and seven times
to denote the perfect cleansing of the
altar with it. Jarchi observes
that after he
the high priest
had put the
puttings (of blood) upon the horns of it
he sprinkled of it seven sprinklings
on the top of it: the Misnah saysF21Yoma
c. 5. sect. 6.
upon the
pure place of it
that is
upon a place of it
from whence the coals and ashes
were removed
and where the gold appeared:
and cleanse it
and hallow it from the uncleanness of the children
of Israel; by sprinkling the blood upon it; Jarchi's note is
"and
cleanse it" from what was past
"and hallow it" for time to
come.
Leviticus 16:20. 20 “And
when he has made an end of atoning for the Holy Place
the tabernacle of
meeting
and the altar
he shall bring the live goat.
YLT 20`And he hath ceased from making atonement
[for] the sanctuary
and the tent of meeting
and the altar
and hath brought
near the living goat;
And when he hath made an end of reconciling the holy place
.... That is
the holy of holies
by carrying in the blood of the bullock
and of the goat
there
and sprinkling them as before observed:
and the tabernacle of the congregation; the great
court where the people met
and where the altar of burnt offering stood:
and the altar; the altar of incense in the holy place; and
so all the parts of the tabernacle were reconciled and atoned for
even the
holy of holies
the holy place
and the court of the people: all the work the
day of atonement
we are toldF23Yoma
c. 5. sect. 7.
was done
according to the order prescribed
and that if anything was done before
another
it was doing nothing: thus
for instance
if the blood of the goat
went before (or was sprinkled before) the blood of the bullock
he must return
and sprinkle of the blood of the goat after the blood of the bullock; and if
before he has finished the puttings (of the blood) within
the blood is poured
out
(that is
at the bottom of the altar of burnt offering
) he shall bring
other blood
and return and sprinkle anew within
and so in the temple
and at
the golden altar
for every atonement is by itself:
he shall bring the live goat; that which remained
alive after the other was slain
as it was to do
according to the lot that
fell upon it
Leviticus 16:10;
this was brought to the door of the tabernacle of the congregation
whither the
high priest went
and performed the following rites.
Leviticus 16:21. 21 Aaron shall lay both his
hands on the head of the live goat
confess over it all the iniquities of the
children of Israel
and all their transgressions
concerning all their sins
putting them on the head of the goat
and shall send it away into the
wilderness by the hand of a suitable man.
YLT 21and Aaron hath laid his two hands on the head
of the living goat
and hath confessed over it all the iniquities of the sons
of Israel
and all their transgressions in all their sins
and hath put them on
the head of the goat
and hath sent [it] away by the hand of a fit man into the
wilderness;
And Aaron shall lay both his hands on the head of the live goat
.... In this
order as the Targum of Jonathan says
his right hand upon his left hand on the
head of the live goat; this was done in the name of the people
hereby
transferring their sins
and the punishment of them
to it:
and confess him all the iniquities of the children of Israel
and
all their transgressions in all their sins; which takes in their
sins
greater or lesser
sins of ignorance and presumption
known or not knownF24Vid.
Maimon. Hilchot Teshnbah
c. 1. sect. 2.
even all sorts of and all of them:
the form of confession used in after times was thisF25Misnah Yoma
c. 6. sect. 2. ; O Lord
thy people
the house of Israel
have done perversely
have transgressed sinned berate thee
O Lord
expiate now the iniquities
transgressions
and sins
in which thy people
the house of Israel
have done
perversely
transgressed
and sinned before thee
as it is written in the law
of Moses thy servant (#Le 16:30;) and it is
added
and the priests and people that stood in the court
when they heard the
name Jehovah go out of the mouth of the high priest
they bowed
and
worshipped
and fell upon their faces
and said
blessed be God
let the glory
of his kingdom be for ever and ever:
putting them upon the head of the goat; that is
the
iniquities
transgressions
and sins of the people of Israel before confessed
and that by confession of them
with imposition of hands; and which was typical
of the imputation of the sins of the people of God to Christ
of the Lord
laying
or causing to meet on him the iniquities of them all
and of his being
made sin by imputation for them:
and shall send him away by the hand of a fit man into the
wilderness; whether the wilderness of Judea
or what other is intended
is
not certain. The Targum of Jonathan calls it the wilderness of Zuck; which
according to the MisnahF26Misnah Yoma
sect. 8.
was three miles
from Jerusalem
at the entrance of the wilderness; and whereas in another
MisnahF1Misn. Hieros. c. 6. sect. 9. fol. 43. 2.
instead of
Bethchadudo
Bethhoron is mentioned
which is said also to be three miles from
Jerusalem: it is not an improbable conjecture of Dr. LightfootF2Chorograph.
Cent. on Matth. c. liv. Vid. ib. c. 6. xix.
that the goat was sent in the way
to Bethhoron
which was the same distance from Jerusalem as the other place
was
in the northern coast of Judea
and had very rough hills about it
and a
narrow passage to it. The man
by whom he was sent
was one fit for the
purpose
that knew the way to the wilderness
and was acquainted with it; a man
of years and understanding
and of a disposition suitable for such a service;
the Septuagint version renders it one that was "ready"; and the
Targums
one that was "prepared" to go
or "appointed"
and
got ready; Jarchi says
the day before; but the Targum of Jonathan a year ago:
perhaps it designs one
that being once appointed
was continued
and so was
used to it from time to time
and constantly did it: the phrase properly
signifies "a man of time" or "opportunity"F3איש עתי "viri
opportuni"
Montanus; "viri tempestivi"
Tigurine version. ;
Aben Ezra finds fault with those who render it a wise man
but observes
that
some of their Rabbins say it was a priest that led the goat to the wilderness
which he approves of; according to the MisnahF4
all were fit for
this service (formerly common and unclean)
but what the high priest did
(afterwards) was fixed
and they did not suffer an Israelite to lead him (i.e.
a common Israelite
one that was not a priest); according to the TalmudF5T.
Bab. Yoma
fol. 66. 1
2.
even a stranger
and an unclean person
was fit for
this service. In the mystical sense
by this fit man
or man of opportunity
is
not meant
according to Abarbinel
Nebuchadnezzar
who led the children of
Israel into the wilderness of the people
into the Babylonish captivity; but
rather
if it could be understood of Christ being sent
and carried into the
wilderness of the Gentile world
upon his resurrection and ascension to heaven
the Apostle Paul might be thought of; who was a chosen vessel to carry his name
there
and was eminently the apostle of the Gentiles: but seeing by Azazel
to
whom this goat was let go
Satan seems to be meant; if
as some thinkF6Jackson
& alii
apud Patrick in loe.
Christ was baptized on the day of atonement
and on that day was led by the Spirit to the wilderness of Judea
there to be
tempted of the devil
that might be considered as a very singular
accomplishment of the type; and the Jews seem to expect the Messiah on the day
of atonementF7T. Bab. Yoma
fol. 19. 2. : or rather
as WitsiusF8De
Oeconomia Foeder. l. 4. c. 6. sect. 72. observes
the hand of the fit man may
denote the power that rose up against Christ
namely
the Gentiles and the
people of Israel
and particularly Pilate
who took care that Christ
burdened
with the cross
an emblem of the curse
should be led without the gate
where
he had his last conflict with the devil; See Gill on Leviticus 16:10.
This is applied to Pilate by OrigenF9In Levit. Homil. 10. c. 16.
fol. 82. .
Leviticus 16:22. 22 The
goat shall bear on itself all their iniquities to an uninhabited land; and he
shall release the goat in the wilderness.
YLT 22and the goat hath borne on him all their
iniquities unto a land of separation. `And he hath sent the goat away into the
wilderness
And the goat shall bear upon him all their iniquities unto a land
not inhabited
.... Where it would never be seen
and from whence it would never
return more; and so was a proper type of Christ
who has borne all the sins of
all his people in his own body on the cross
and all the punishment due unto
them; and so has made full satisfaction for them
and has removed them from
them
as far as the east is from the west
and out of the sight of avenging
justice; so that when they are sought they shall not be found
nor shall they ever
return unto them
or be brought against them any more; see Isaiah 53:12
and he shall let go the goat in the wilderness; that is
the
man that was appointed to have him thither; and so the Targum of
Jonathan
"and the man shall let go the goat into the wilderness of Zuck;
and the goat shall go upon the mountains of Beth Chadure (or Chadudo)
and a
tempestuous wind from the Lord shall drive him down
and he shall die.'The
manner of conducting this whole affair was this; they made for him a causeway
(i.e. for the man that had the goat committed to his care
to have it out of
the court
and out of the city)
because of the Babylonians
who would pluck
him by the hair
and say
Get out
begone
get out
begone. The nobles of
Jerusalem accompanied him to the first booth
for there were ten booths from
Jerusalem to Zuck
which were ninety furlongs
seven and a half to every mile;
at every (i.e. twelve miles) at every booth they said to him
Lo food
lo
water
and they accompanied him from booth to booth
excepting the last of
them; for there was not one went with him to Zuck
but stood afar off
and
observed what he did: what did he do? he parted a scarlet line
half of it he
bound to the rock
and half of it he bound between his horns (the goat's)
and
pushed him backwards
and he rolled and went down
but before he came half way
down the mountain he was dashed to pieces; then he (the man) went and sat under
the last booth until it was dark--they said to the high priest
the goat is got
to the wilderness; but from whence did they know that the goat was got to the
wilderness? they made watchtowers or beacons
and they waved linen cloths
and
so knew when the goat was come to the WildernessF11Yoma
c. 6. sect.
4
5
6
8. . But the Scripture is entirely silent about the death of this
goat
though it no doubt died in the wilderness
only says that it was let go
and was at liberty to go where it would; intimating that the people of Israel
were free from all their sins
and they should be no more seen nor remembered;
typical of the deliverance and freedom of the people of God from all their sins
by Christ. This affair was imitated by Satan among the Heathens
particularly
the Egyptians
as has been observed by many out of HerodotusF12Euterpe
sive
l. 2. c. 39. ; who relates
that they used to imprecate many things upon
the head of a beast slain for sacrifice
and then carried it to market
where
were Grecian merchants
to whom they sold it; but if there were none
they cast
it into the river
execrating the head after this manner
that if any evil was
to befall either themselves that sacrificed
or all Egypt
it might be turned
upon that head. And on account of this custom
which obtained among all the
Egyptians
no one among them would ever taste the head of any animal; which
PlutarchF13De Iside & Osir. also affirms
who says
that having
made an execration upon the head of the sacrifice
and cut it off
formerly
they cast it into the river
but now they give it to strangers. And a like
custom obtained among other nations
as the Massilians and GreciansF14Vid.
Outram. de Sacrificiis
l. 1. c. 22. sect. 14. .
Leviticus 16:23. 23 “Then
Aaron shall come into the tabernacle of meeting
shall take off the linen
garments which he put on when he went into the Holy Place
and shall
leave them there.
YLT 23and Aaron hath come in unto the tent of
meeting
and hath stripped off the linen garments which he had put on in his
going in unto the sanctuary
and hath placed them there;
And Aaron shall come into the tabernacle of the congregation
.... Having
been into the most holy place a fourth time
as the Jews say
to fetch out the
censer and the incense cup; wherefore the Jewish writers observe
that this
verse is not in its proper place; so Jarchi from the Rabbins says
the whole
section is in its order
excepting this
which was after the sacrifice of his
burnt offering
and the burnt offering of the people; and the burning the
inwards of the bullock and the goat
which were done without in the golden
garments; and then he dipped himself
and washed his hands and feet
and
stripped and put on the white garments
and went in to fetch the incense cup
and the censer
with which he offered in the inmost place (the holy of holies):
and shall put off the linen garments which he put on when he went
into the holy place; the holy of holies
that is
as Jarchi
interprets it
after he had brought it (the censer) out
then he clothed
himself with the golden garments for the daily evening sacrifice; and this was
the order of the services (on the day of atonement); the daily morning
sacrifice (was performed) in the golden garments; the service of the bullock
and of the goat
and the incense of the censer
in the white garments; and his
ram
and the ram of the people
and some of the additions
in the golden
garments; and the bringing out of the incense cup and the censer in the white
garments; and the rest of the additions
and the daily evening sacrifice
and
the incense of the temple
on the inward altar
in golden garments; and the
order of the Scripture
according to the services
so it was:
and shall leave them there; in one of the chambers
of the tabernacle
as afterwards
in the temple
where they were laid up
never
to be used more
as say the Jewish writers
Ben Gersom
and others; hence we
learn
says Jarchi
that they were obliged to be laid up
and he
the high
priest
might not minister in these four garments on another day of atonement.
Leviticus 16:24. 24 And
he shall wash his body with water in a holy place
put on his garments
come
out and offer his burnt offering and the burnt offering of the people
and make
atonement for himself and for the people.
YLT 24and he hath bathed his flesh with water in
the holy place
and hath put on his garments
and hath come out
and hath made
his burnt-offering
and the burnt-offering of the people
and hath made
atonement for himself and for the people;
And he shall wash his flesh with water in the holy place
.... In the
court of the tabernacle of the congregation
where
as Aben Ezra says
they
spread fine linen for him; Jarchi says
it was a place on the roof of the house
of Parvah
where all the dippings and washings were made
except the first; See
Gill on Leviticus 16:4; and
this washing was no other than the dipping of his whole body in water; and if
our Lord was baptized on this day
as some have thought
before observed
whose
baptism was by dipping
Matthew 3:16; there
will appear in this a great likeness between the type and the antitype:
and put on his garments and come forth; put on his
golden garments
and come out of the place where he had washed himself
to the
court
where was the altar of burnt offering: all which may be an emblem of
Christ's putting off the pure and spotless garment of the flesh
in which he
appeared in a low estate
and made atonement for sin; and of his burial
which
the washing of the flesh may point at
being what was used of the dead
and
which washing in baptism is a figure of; and of his resurrection from the dead
when God gave him glory
and he appeared in a glorious body
signified by his
golden garments put on again:
and offer his burnt offering
and the burnt offering of the people; his ram
and
the people's ram
and the bullock of the people
and their seven lambs
as it
is written
Numbers 29:8; so
Aben Ezra
first his own
and then the people's
which order was before
observed in the sin offerings:
and make an atonement for himself
and for the people; which though
properly made by the sin offerings
and the carrying the blood of them into the
most holy place
yet these were the completing of it
being the last of the
services peculiar to the day of atonement: the service performed by the high
priest after the sending away the goat into the wilderness was this; he read
this "sixteenth" chapter of Leviticus
and Leviticus 23:27
if
he read in linen garments
he washed his hands and his feet
he stripped
himself
went down and dipped himself
and came up and wiped himself; then they
brought him the golden garments
and he put them on
and washed his hands and
his feet
and went out and offered his ram
and the people's ram
and the seven
perfect lambs of a year old; then he washed his hands and his feet
and
stripped and went down and dipped
and came up and wiped himself; then they
brought him the white garments
and he put them on
and washed his hands and
his feet
and went into the holy of holies to fetch out the incense cup and the
censer; then he washed his hands and his feet
and stripped
and went down and
dipped
and came up and wiped himself; then they brought him the golden
garments
and he put them on
and he washed his hands and his feet
and went in
(to the holy place) to offer the evening incense
and to him the lamps; and
then he washed his hands and his feet
and stripped; and they brought him his
own garments (what he usually wore when out of service)
and he put them on;
and they accompanied him to his house
where he made a feast for his friends
because he was come out of the sanctuary in safetyF15Misn. Yoma
c.
7. sect. 3
4. : where
it seems
sometimes some died
and others became sick
by getting cold through frequent shifting of their clothes and washing
and
wearing thin linen garments.
Leviticus 16:25. 25 The
fat of the sin offering he shall burn on the altar.
YLT 25and with the fat of the sin-offering he doth
make perfume on the altar.
And the fat of the sin offering shall he burn upon the altar. The brazen
altar of burnt offering
and so says Jarchi
on the outward altar; for of the
inward (i.e. the altar of incense) it is written
ye shall not offer upon it
strange incense
nor a burnt offering
nor a meat offering; and this fat he
explains to be what was on the inwards of both the bullock and the goat; and so
says Aben Ezra
the fat of the bullock for the sin offering
and the fat of the
goat for a sin offering
and also the fat of the kid of the goat
which
was a
sin offering for the priest
Numbers 29:11; this
fat was burnt at the same time the burnt offerings were offered in Leviticus 16:24.
Leviticus 16:26. 26 And
he who released the goat as the scapegoat shall wash his clothes and bathe his
body in water
and afterward he may come into the camp.
YLT 26`And he who is sending away the goat for a
goat of departure doth wash his garments
and hath bathed his flesh with water
and afterwards he cometh in unto the camp.
And he that let go the goat for the scapegoat
.... Or unto
Azazel; who or what Azazel is; see Gill on Leviticus 16:10 and
See Gill on Leviticus 16:21;
for the goat and Azazel are different
not the same
nor to be confounded as
they are in our version:
shall wash his clothes
and bathe himself in water; in forty
seahs of water
according to the Targum of Jonathan; so unclean was this person
reckoned by what he had to do with the goat sent away by him; which
in a
typical and ceremonial sense
had all the sins of the people of Israel on it:
and he and his garments were defiled as soon as he could be said to be letting
go; and that was
as Gersom says
as soon as he was out of the city; for as
long as he was in the city he was in the place from whence the motion was made
but as soon as he was out of it he was in the way
and then he began to be in
that motion
and might be then called
"he that let him go": and from
that time the clothes he had on were defiled; according to the MisnahF16Misn.
Yoma
c. 6. sect. 6.
from the time he was got without the walls of Jerusalem:
and afterwards come into the camp; of Israel
while in the
wilderness
and into the city in later times
and so into the sanctuary
and
enjoyed all civil and religious privileges as another man: and something like
this obtained among the Heathens
as has been observed by many learned men
particularly out of PorphyryF17De Abstinentia
l. 2. c. 44. ; who
says
all divines agree in this
that such sacrifices as were offered for
averting evils were not to be touched
but such needed purifications; nor might
any such an one go into the city; nor into his own house
before he had washed
his clothes and his body in a river or in a fountain: all this may be an emblem
of those who were concerned in having Christ without the gates of Jerusalem to
be crucified
and who afterwards
being sensible of their sin
not only had
forgiveness of it and were washed from it in the blood of Christ
but
being
baptized in water
were admitted into the church of God
Acts 2:37; and in
general may show the nature of sin
that such who have anything to do with any
who have it on them
though only in a ceremonial way
are defiled by it
and
need washing; and also the imperfection of ceremonial rites and sacrifices to
take away sin.
Leviticus 16:27. 27 The
bull for the sin offering and the goat for the sin offering
whose blood was brought in to make atonement in the Holy Place
shall be
carried outside the camp. And they shall burn in the fire their skins
their
flesh
and their offal.
YLT 27`And the bullock of the sin-offering
and the
goat of the sin-offering
whose blood hath been brought in to make atonement in
the sanctuary
doth [one] bring out unto the outside of the camp
and they have
burnt with fire their skins
and their flesh
and their dung;
And the bullock for the sin offering
and the goat for
the sin offering
.... The one for Aaron and his family
the other for the people
of Israel
of which see Leviticus 16:5
whose blood was brought in to make an atonement in the holy place; the holy of
holies
where it was brought and sprinkled
as directed inLeviticus 16:14
shall one carry forth without the camp; by command
as Aben Ezra observes; by the order of the high priest; and
perhaps
more than
one was employed to carry out those carcasses
they being too large for one
man
and as it seems from a following clause; and the Targum of Jonathan is
"they
shall be carried out on staves by the hands of the junior priests;
so
Jarchi saysF18In Misn. Yoma
c. 6. sect. 7.
four men carried two
staves
two before and two behind
and they went staff by staff
and the
bullock and the goat were upon them
and they carried them one upon another:
this was done after the high priest had done to them what was necessary; for so
it is said
he went to the bullock and to the goat that were to be burnt; he
ripped them up and took out their inwards
and put them in a bowl
and offered
them on the top of the altar; and cut them with cuttings (made incisions into
the flesh of them
but did not part it)
and ordered them to be carried out to
the place of burning
which was without the camp of Israel
and afterwards
without the city of Jerusalem: the mystery of this
and the application of it
to Christ
setting forth the nature and place of Christs sufferings
are fully
and largely expressed by the apostle in Hebrews 13:11
and they shall burn in the fire their skins
and their flesh
and
their dung; the priests
as Aben Ezra; for there were more than one
concerned
as in carrying them out
so in the burning of them: the high priest
was not concerned in it
for while these were burning he was reading
as
observed on Leviticus 16:24; so
that he that saw
the high priest when he was reading
saw not the bullock and
the goat when they were burnt; and he that saw the bullock and the goat burnt
saw not the high priest when he read; not because it was not lawful
but
because the way was distant
and the business of both was done togetherF19Misn.
Yoma
c. 7
sect. 2. : this was done in a place called the place of ashesF20Misn.
Zebachim
c. 5. sect. 2. & c. 12. sect. 5.
where the ashes of the altar
of burnt offering were carried; See Gill on Leviticus 4:11
andSee Gill on Leviticus 4:12.
Leviticus 16:28. 28 Then
he who burns them shall wash his clothes and bathe his body in water
and
afterward he may come into the camp.
YLT 28and he who is burning them doth wash his
garments
and hath bathed his flesh with water
and afterwards he cometh in
unto the camp.
And he that burneth them shall wash his clothes
and bathe his
flesh in water
.... In forty seahs of water
as the Targum of Jonathan; that is
everyone of those that burnt them
as Aben Ezra observes; for these being sin
offerings
and had a connection with the sins of men
for whom they were
offered
the persons concerned in the carrying and burning of them were equally
defiled
and needed washing
as the man that led and let go the goat into the
wilderness:
and afterwards he shall come into the camp; and have the
liberty of conversation with men in civil and religious things
but not till
evening; so long he was defiled; and according to the MisnahF21Misn.
Yoma
c. 6. sect. 7.0 from the time they got without the walls of the court;
and after washing and bathing
and when the evening was come
they were clean;
and might go where they pleased
Leviticus 16:29. 29 “This
shall be a statute forever for you: In the seventh month
on the tenth day
of the month
you shall afflict your souls
and do no work at all
whether
a native of your own country or a stranger who dwells among you.
YLT 29`And it hath been to you for a statute
age-during
in the seventh month
in the tenth of the month
ye humble
yourselves
and do no work -- the native
and the sojourner who is sojourning
in your midst;
And this shall be a statute for ever unto you
.... As long
as the Aaronic priesthood was in being
and the Levitical dispensation lasted
until: the true Messiah came and put an end to all these rites and ceremonies;
until that time this service was to be performed by the high priest in
succession every year:
that in the seventh
month; the month Tisri
as the Targum of Jonathan explains it
which
answers to part of our September
and was the seventh month from the month Abib
or Nisan
answering to part of our March; which was appointed the first month
upon the Israelites coming out of Egypt in that month
and for that reason;
otherwise this seventh month
or Tisri
was the first month of the year before
and
indeed
continued to be so notwithstanding
with respect to things civil:
on the tenth day of the month; on which day
the Jews sayF23Seder Olam Rabba
c. 6. p. 19.
Moses descended from
the mount the second time
with the tables of the law
and the tidings of
forgiveness of the sin of the calf; wherefore this day is thought to be
appointed a day of affliction and humiliation for that and all other sins
and
for the atonement of them
and on this day the jubilee trumpet was blown
Leviticus 25:9
ye shall afflict your souls; not only by humiliation
of the heart for sin
and by repentance of it
and by turning from their evil
ways
but by corporeal fasting
which is chiefly meant by the affliction of
their souls; so the Targum of Jonathan explains it
by abstaining from eating
and from drinking
and from the use of baths
and from anointing
and from the
use of shoes
and of the marriage bed; and so it is said in the MisnahF24Misn.
Yoma
c. 8. sect. 1
2
4.
on the day of atonement
eating and drinking
and
washing
and anointing
and putting on of the shoes
and the use of the bed
are forbidden; whoever eats the quantity of a gross date with its kernels
or
drinks a mouthful (as much as he can hold in his jaws)
is guilty: they do not
afflict children on the day of atonement
but they train them up a year or two
before
that they may be inured to the command; hence this day
in Acts 27:9 is called
"the fast":
and do no work at all; no bodily work
for it
was in that respect a sabbath
as it is afterwards called; the Jewish canon is
he that ate and did any work was guilty of two sins
or was obliged to two sin
offeringsF25Ibid. sect. 3. :
whether it be one of your
own country
or a stranger that sojourneth among you; whether a
native of the land of Israel
that was born there
and of parents who were
Israelites
or one that was a proselyte to the Jewish religion
a proselyte of
righteousness
as Ben Gersom interprets it; this law concerning fasting and
abstinence from all servile work on the day of atonement was binding on the one
as on the other
Leviticus 16:30. 30 For
on that day the priest shall make atonement for you
to cleanse you
that
you may be clean from all your sins before the Lord.
YLT 30for on this day he maketh atonement for you
to cleanse you; from all your sins before Jehovah ye are clean;
For on that day shall the priest make an atonement for you
to cleanse you
.... By offering the sin offering for them; typical of the
sacrifice of Christ
whose soul was made an offering for sin whereby atonement
is made for it
and whose blood cleanses from all sin. Though the word
"priest" is not in the text
it is rightly supplied
as it is by Aben
Ezra
for by no other could
a sacrifice be offered
or atonement made; and on
the day of atonement only by the high priest
who was a type of Christ our high
priest
who has by his sacrifice made reconciliation for sin
and by himself
has purged from it:
that ye may be
clean from all your sins before the Lord; which is a general
phrase
as Aben Ezra observes
and may be understood of sins of ignorance and
presumption; as Christ by his blood and sacrifice has cleansed all his people
from all their sins of every sort
so that they stand pure and clean
unblamable and unreproveable
before the throne of God
and in his sight; see Colossians 1:22.
Leviticus 16:31. 31 It is a sabbath of
solemn rest for you
and you shall afflict your souls. It is a statute
forever.
YLT 31it [is] to you a sabbath of rest
and ye have
humbled yourselves -- a statute age-during.
It shall be a sabbath of rest unto you
.... From all
servile work
as before observed; typical of a cessation from the performance
of sinful works
at least from a sinful course of life
and from a dependence
on works of righteousness
when a man is brought to believe in Christ
and in
the atonement which he has made
see Hebrews 4:3
and ye shall afflict your souls by a statute for ever: as long as
the ceremonial law
and its statutes and ordinances lasted
which were to be
until the time of reformation; and till that time came
once a year
on the day
of atonement
they were to keep a severe fast
here called an afflicting of
their souls; and in this respect this day differed from the seventh day
sabbath
which was rather a festival than a fast
and is what led some of the
Heathen writersF26Martial. l. 4. Epigram. 4. Justin. e Trogo
l. 36.
Suetonius in Vita Octav. Aug. c. 76. into that this take
that the Jews fasted
on the sabbath day. The time of Christ's sufferings
and of his being a
sacrifice for the sins of his people
was a time of great affliction to his
disciples; then it was the children of the bridegroom fasted
he being taken
from them; and true humiliation for sin
and repentance of it
are occasioned
and influenced by a view of a suffering Saviour
and atonement by him; and this
may denote also
that such that believe in Christ
and in his atonement
must
expect afflictions and troubles in this world
Leviticus 16:32. 32 And
the priest
who is anointed and consecrated to minister as priest in his
father’s place
shall make atonement
and put on the linen clothes
the holy
garments;
YLT 32`And the priest whom he doth anoint
and
whose hand he doth consecrate to act as priest instead of his father
hath made
atonement
and hath put on the linen garments
the holy garments;
And the priest whom he shall anoint
.... Whom God shall
anoint
or shall be anointed
that shall succeed in the high priesthood
as Aaron's
sons did
the eldest of them
and none but such were anointed:
and whom he shall consecrate; or fill his hands
by
putting the sacrifices into them; See Gill on Exodus 28:41 andSee
Gill on Exodus 29:9
Exodus 29:24; by which
and by anointing him
and clothing him with the priestly garments
he was
consecrated and installed into his office
in order
to minister in the priest's office
in his father's stead: a son of an
high priest was always preferred to any other
and to him it of right belonged
to succeed his father in his office: and such an one
thus consecrated
shall make the atonement; on this day of
atonement; not a common priest
but the high priest only; so Jarchi observes
this expiation of the day of atonement was not right but by an high priest; for
the whole section is said concerning Aaron
and therefore it must needs be said
of an high priest that comes after him
that should be as he was:
and shall put on the linen clothes
even the holy garments: that is
on
the day of atonement; in which clothes all the service peculiar to that day
as
it was done by Aaron
so it was to be done by all his successors.
Leviticus 16:33. 33 then
he shall make atonement for the Holy Sanctuary
[a] and he
shall make atonement for the tabernacle of meeting and for the altar
and he
shall make atonement for the priests and for all the people of the assembly.
YLT 33and he hath made atonement [for] the holy
sanctuary; and [for] the tent of meeting
even [for] the altar he doth make
atonement; yea
for the priests
and for all the people of the assembly he
maketh atonement.
And he shall make an atonement for the holy sanctuary
.... The holy
of holies
just in the same manner as Aaron had done
Leviticus 16:16
and he shall make an atonement for the tabernacle of the
congregation; the court of the tabernacle
and the holy place
and all in
them
as Aaron did
in the places referred
and for the altar; see Leviticus 16:18
and he shall make an atonement for the priests; for himself
and for his family
and for all the priests
as Aaron did by his bullock of the
sin offering
Leviticus 16:6
and for all the people of the congregation of Israel; the whole
body of the Israelites
and with them the Levites
as Aben Ezra observes
for
they are not called priests; indeed every priest was a Levite
but not every
Levite a priest; wherefore these were included not among the priests
but in
the congregation of Israel. These several atonements
according to Ben Gersom
were separate and distinct
and did not hinder one another
or interfere with
one another.
Leviticus 16:34. 34 This
shall be an everlasting statute for you
to make atonement for the children of
Israel
for all their sins
once a year.” And he did as the Lord commanded
Moses.
YLT 34`And this hath been to you for a statute
age-during
to make atonement for the sons of Israel
because of all their
sins
once in a year;' and he doth as Jehovah hath commanded Moses.
And this shall be an everlasting statute unto you
.... Which is
the third time of its being observed
see Leviticus 16:29
to
show that this was a law of considerable moment
and to be taken notice of
and
strictly and closely kept by the priests
to whom these words are directed
and
on whom the chief service of the day lay:
to make atonement for the children of Israel for all their sins
once a year; namely
on the tenth day of the seventh month
or Tisri
as
before directed:
and he did as the Lord commanded Moses; that is
Aaron did
as the Targum of Jonathan
Aben Ezra
and Ben Gersom supply it; when
the day of atonement came
as Jarchi expresses it
he did according to this
order
to fulfil the decree of the king
even the King of kings; whose will it
was that such a day should be yearly observed
and such and such rules
performed in it; so very significant of Christ
and of the atonement to be made
by him
and which has been made.
──《John Gill’s
Exposition of the Bible》
New King James
Version (NKJV)