Leviticus 16 commentary

Without entering into particulars of the sacrifices on the great day of atonement, we may notice that it was to be a statute for ever, till that dispensation be at an end. As long as we are continually sinning, we continually need the atonement. The law of afflicting our souls for sin, is a statue which will continue in force till we arrive where all tears, even those of repentance, will be wiped from our eyes. The apostle observes it as a proof that the sacrifices could not take away sin, and cleanse the conscience from it, that in them there was a remembrance made of sin every year, upon the day of atonement, Heb 10:1, 3. The repeating the sacrifices, showed there was in them but a feeble effort toward making atonement; this could be done only by offering up the body of Christ once for all; and that sacrifice needed not to be repeated. (Le 16:15-34)

Here are typified the two great gospel privileges, of the remission of sin, and access to God, both of which we owe to our Lord Jesus. See the expiation of guilt. Christ is both the Maker and the Matter of the atonement; for he is the Priest, the High Priest, that makes reconciliation for the sins of the people. And as Christ is the High Priest, so he is the Sacrifice with which atonement is made; for he is all in all in our reconciliation to God. Thus he was figured by the two goats. The slain goat was a type of Christ dying for our sins; the scape-goat a type of Christ rising again for our justification. The atonement is said to be completed by putting the sins of Israel upon the head of the goat, which was sent away into a wilderness, a land not inhabited; and the sending away of the goat represented the free and full remission of their sins. He shall bear upon him all their iniquities. Thus Christ, the Lamb of God, takes away the sin of the world, by taking it upon himself, Joh 1:29. The entrance into heaven, which Christ made for us, was typified by the high priest's entrance into the most holy place. See Heb 9:7. The high priest was to come out again; but our Lord Jesus ever lives, making intercession, and always appears in the presence of God for us. Here are typified the two great gospel duties of faith and repentance. By faith we put our hands upon the head of the offering; relying on Christ as the Lord our Righteousness, pleading his satisfaction, as that which alone is able to atone for our sins, and procure us a pardon. By repentance we afflict our souls; not only fasting for a time from the delights of the body, but inwardly sorrowing for sin, and living a life of self-denial, assuring ourselves, that if we confess our sins, God is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness. By the atonement we obtain rest for our souls, and all the glorious liberties of the children of God. Sinner, get the blood of Christ effectually applied to thy soul, or else thou canst never look God in the face with any comfort or acceptance. Take this blood of Christ, apply it by faith, and see how it atones with God.

1. And the Lord spake unto Moses. A copious description is here given of what we have recently adverted to cursorily, as it were, i.e., the solemn atonement which was yearly made in the seventh month; for when Moses was instructing them as to what sacrifices were to be offered on each of the festivals, he expressly excepted, though only in a single word, this sacrifice, where he spoke of the day of atonement itself, on which they afflicted their souls. Now, therefore, a clear and distinct exposition of it is separately given. For although at other seasons of the year also both their public and private sins were expiated, and for this purpose availed the daily sacrifices, still this more solemn rite was meant to arouse the people’s minds, that they might more earnestly apply themselves all the year through to the diligent seeking for pardon and remission. In order, then, that they might be more anxious to propitiate God, one atonement was performed at the end of the year which might ratify all the others. But, that they might more diligently observe what is commanded, Moses makes mention of the time in which the Law was given, viz., when Nadab and Abihu were put to death by God, after they had rashly defiled the altar by their negligence.

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,” (Hebrews 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.” (Hebrews 9:11, 12.)

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.

3. Thus shall Aaron come into the holy place. The rites and formality are now described; first, that Aaron should put on the holy garments, and wash his person; secondly, that he should offer a bullock and ram for a burnt-offering; thirdly, that he should take two goats from the people, one of which should be sent away alive, and the other slain in sacrifice. We have stated elsewhere why the priests were to be dressed in garments different from others, since he who is the mediator between God and men should be free from all impurity and stain; and since no mortal could truly supply this, a type was substituted in place of the reality, from whence believers might learn that another Mediator was to be expected; because the dignity of the sons of Aaron was only typical, and not true and substantial. For whenever the priest stripped himself of his own garments, and assumed those which were holy and separated from common use, it was equivalent to declaring openly that he represented another person. But if this symbol were not sufficient, the ablution again taught that none of the sons of Aaron was the genuine propitiator; for how could he purify others, who himself required purification, and made open confession of his uncleanness? A third symbol also was added; for he who by a sacrifice of his own atoned for himself and his house, how was he capable of meriting God’s favor for others? Thus then the holy fathers were reminded, that under the image of a mortal man, another Mediator was promised, who, for the reconciliation of the human race, should present Himself before God with perfect and more than angelical purity. Besides, in the person of the priest there was exhibited to the people a spectacle of the corruption whereby the whole human race is defiled, so as to be abominable to God; for if the priest, both chosen by God, and graced with the sacred unction, was still unworthy on the score of his uncleanness to come near the altar, what dignity could be discoverable in the people? And hence to us now-a-days also very useful instruction is derived; viz., that when the question arises how God is to be propitiated, we are not to look this way and that way; since out of Christ there is no purity and innocence which can satisfy the justice of God.

7. And he shall take the two goats. A twofold mode of expiation is here presented to us; for one of the two goats was offered in sacrifice according to the provisions of the Law, the other was sent away to be an outcast, or offscouring (κάθαρμα vel περίψημα The two Greek words here used are the same as those employed in 1 Corinthians 4:13 ως περικαθάρματα (or, with others, ὡσπερεὶ καθάρματα) τῦ κόσμυ ἐγενήθημεν, πάντων περίψημα ἕως ἄρτι· which our A. V. translates, “we are made as the filth of the world, and are the offscouring of all things unto this day.” Commentators seem to be agreed that they are citative by St. Paul of the Hebrew words in Lamentations 3:45, which A.V. translates “offscouring and refuse.” C. (Comment. on Cor., vol. 1, p. 1650 says that κάθαρμα “denotes a man who, by public execrations is devoted, with the view to the cleansing of a city, etc." ) The fulfillment of both figures, however, was manifested in Christ, since He was both the Lamb of God, whose offering blotted out the sins of the world, and, that He might be as an offscouring, (κάθαρμα,) His comeliness was destroyed, and He was rejected of men. A more subtle speculation might indeed be advanced, viz., that after the goat was presented, its sending away was a type of the resurrection of Christ; as if the slaying of the one goat testified that the satisfaction for sins was to be sought in the death of Christ; whilst the preservation and dismissal of the other shewed, that after Christ had been offered for sin, and had borne the curse of men, He still remained alive. I embrace, however, what is more simple and certain, and am satisfied with that; i.e., that the goat which departed alive and free, was an atonement, “Piaculum.” — Lat. “Une beste maudite.” — Fr. that by its departure and flight the people might be assured that their sins were put away and vanished. This was the only expiatory sacrifice in the Law without blood; nor does this contradict the statement of the Apostle, for since two goats were offered together, it was enough that the death of one should take place, and that its blood should be shed for expiation; for the lot was not cast until both goats had been brought to the door of the tabernacle; and thus although the priest presented one of them alive “to make an atonement with him,” as Moses expressly says, yet God was not propitiated without blood, since the efficacy of the expiation depended on the sacrifice of the other goat. As to the word Azazel, C. adopts the opinion of S. M. in regarding Azazel as the name of a place. Most lexicographers agree that, עזאזל cannot well mean anything else than what is its necessary translation, if divided thus עז אזל, viz., the goat departing. — W although commentators differ, I doubt not but that it designates the place to which the scape-goat was driven. It is certainly a compound word, equivalent to “the departure of the goat,” which the Greeks have translated, whether properly or not I cannot say, ἀποπομπαῖον I am afraid that the expiation is decidedly too subtle which some interpreters give, that the goat was so called as “the repeller of evils,” just as the Gentiles Thus Jupiter is addressed: —

Δῶρον ἀλεξικάκοιο Διὸς — Orph. Λίθικα, i.

and Lactantius says, that an image of Apollonius was worshipped at Ephesus, “sub Herculis Alexieaci nomine constitutum.” — De Just. v. 3. invented certain gods, called ἀλεξικάκους. What I have said agrees best with the departure of the goat; although I differ from the Jews, who conceive that this place was contiguous to Mount Sinai; as if the lot for Azazel were not cast every year, when the people were very far away from Mount Sinai. Let it suffice, then, that some solitary and most uninhabitable spot was chosen whither the goat should be driven, lest the curse of God should rest upon the people.

12. And he shall take a censer full. Before he takes the blood into the sanctuary, (the priest) is commanded to offer incense. There was, as we have seen, an altar of incense, on which the priest burnt it, but without the veil; but now he is ordered to go within the veil, to make “Pour faire ce perfum exquis et solennel:” to make the exquisite and solemn incense-offering. — Fr. an incense-offering in the very holy of holies. But it is worth noticing, that is said that the cloud of the incense should cover the mercy-seat — that the priest die not; for by this sign it was shewn how formidable is God’s majesty, the sight of which is fatal even to the priest; that all might learn to tremble at it, and to prostrate themselves as suppliants before Him; and again, that all audacity and temerity might be repressed. But it is uncertain whether he killed together the bullock for himself and the goat for the people, or whether, after he had sprinkled the sanctuary with his own offering, he killed the goat separately. Moses indeed seems to mark this distinct order in the words he uses; for after having spoken of the first sprinkling, he immediately adds, “Then shall he kill the goat of the sin-offering:” but since the narrative of Moses is not always consecutive, and it is a matter of little importance, let the reader choose which he pleases.

16. And he shall make an atonement for the holy place. The cleansing of the sanctuary might seem absurd, as if it were in man’s power to pollute what God Himself had consecrated; for we know that God remains true, although all’ the world be unholy, and consequently that whatever God has appointed changes not its nature through the sins of men. Yet, if no contagion from men’s sins had infected the tabernacle, this cleansing would have been superfluous. But although the sanctuary in itself may have contracted no defilement from the guilt of the people, still, in regard to the sin and guilt of the people themselves, it is justly accounted unclean. And thus sin is made more exceeding sinful, inasmuch as men, even though their intention be to serve God, profane His sacred name, if they do so carelessly or irreverently. It was at that time a detestable sacrilege in all to defile the altar and sanctuary of God; and Moses convicts the Israelites of this sacrilege when He commands the sanctuary to be cleansed. Moreover, let us learn that men may so contaminate the sacred things of God as that their nature should still remain unaltered and their dignity inviolate. Wherefore Moses expressly states that the sanctuary is cleansed not from its own uncleanness, but from that of the children of Israel. We must now apply the substance of this type to our own use. By Baptism and the Lord’s Supper, God appears to us in his only-begotten Son: these are the pledges of our holiness; yet such is our corruption that we never cease from profaning, as far as in us lies, these instruments of the Spirit whereby God sanctifies us. Since, however, we have now no victims to kill, we must mourn and humbly pray that Christ, by the sprinkling of His blood, may blot out and cleanse these defilements of ours, by which Baptism and the Lord’s Supper are polluted. The reason of the purification is also to be observed, viz., because the tabernacle “dwelleth among them in the midst of their uncleanness;” Margin, A.V. by which words Moses signifies that men are so polluted and full of corruptions that they contaminate all that is holy without the intervention of a means of purification; for he takes it for granted that men cannot but bring some impurity with them. What he had said of the inner sanctuary he extends to the altar and the whole of the tabernacle.

17. And there shall be no man. The driving away of all men from approaching the tabernacle during the act of atonement is a sort of punishment by temporary banishment, that they may perceive themselves to be driven from God’s face, whilst the place is purified which had been defiled by their sins. This was a melancholy sight, when all these for whose sake it was erected were obliged to desert it; but in this way they were reminded that every part and particle of our salvation depends on God’s mercy only, when they saw themselves excluded from the remedy designed for obtaining pardon, unless a new pardon should come to their aid, since they had fallen away from the hope of reconciliation.

20. And when he hath made an end of reconciling. The mode of expiation with the other goat is now more clearly explained, viz., that it should be placed before God, and that the priest should lay his hands on its head, and confess the sins of the people, so that he may throw the curse on the goat itself. This, as I have said, was the only bloodless (ἀναίματον) sacrifice; yet it is expressly called an “offering,” C. refers to his own translation, “tunc offeret hircum vivum.” Lorinusin loco says, “The Greek προσάξει signifies he shall bring or lead near, (offeret vel adducet ) Although הקריב hikriub, is not infrequently rendered to offer. with reference, however, to the slaying of the former goat, and was, therefore, as to its efficacy for propitiation, by no means to be separated from it. It was by no means reasonable that an innocent animal should be substituted in the place of men, to be exposed to the curse of God, except that believers might learn that they were in no wise competent to bear His judgment, nor could be delivered from it otherwise than by the transfer of their guilt and crime. For, since men feel that they are altogether overwhelmed by the wrath of God, which impends over them all, they vainly endeavor to lighten or shake off in various ways this intolerable burden; for no absolution is to be hoped for save by the interposition of a satisfaction; and it is not lawful to obtrude this according to man’s fancy, or, in their foolish arrogance, to seek in themselves for the price whereby their sins may be compensated for. Another means, therefore, of making atonement to God was revealed when Christ, “being made a curse for us,” transferred to Himself the sins which alienated men from God. (2 Corinthians 5:19; Galatians 3:13.) The confession tended to humiliate the people, and thus acted as a stimulus to sincere repentance; since “the sacrifices of God are a broken spirit,” (Psalm 51:17;) nor is it fit that any but the prostrate should be lifted up by God’s mercy, nor that any but those who voluntarily condemn themselves should be absolved. The accumulation of words tends to this, “all the iniquities, all their transgressions, all their sins,” that believers may not lightly only and as, a mere act of duty acknowledge themselves guilty before God, but rather that they should groan under the weight, of their guilt. Since now in Christ no special day in the year is prescribed in which the Church should confess its sins in a solemn ceremony, let believers learn, whenever they meet together in God’s name, humbly to submit themselves to voluntary self-condemnation, and to pray for pardon, as if the Spirit of God dictated a formulary for them; and so let each in private: conform himself to this rule.

26. And he that let the goat go. Since this goat was the outcast (κάθαπμα) of God’s wrath, and devoted to His curse, he who led it away is commanded to wash his person and his clothes, as if he were a partaker in its defilement. By this symbol the faithful were reminded how very detestable is their iniquity, so that they might, be affected with increasing dread, whenever they considered what they deserved. For when they saw a man forbidden to enter the camp because he was polluted by simply touching the goat, they must needs reflect how much wider was the alienation between God and themselves, when they bore upon them an uncleanness not contracted elsewhere, but procured by their own sin. The same may be said of him who burned the skin, the flesh, and the dung of the bullock and the goat. We have elsewhere seen that these remnants were carried out of the camp in token of abomination. And on this head Christ’s inestimable love towards us shines more brightly, who did not disdain to go out of the city that He might be made an outcast (rejectamentum) for us, and might undergo the curse due to us.

29. And this shall be a statute for ever. This day of public atonement is now finally mentioned in express terms, and the affliction of souls, of which fuller notice is taken in chap. 23, is touched upon, that they may more diligently exercise themselves in more serious penitential meditations, nor doubt that they are truly purged before God; and yet in a sacramental manner, viz., that the external ceremony might be a most unmistakable sign of that atonement, whereby, in the fullness of time, they were to be reconciled to God. Wherefore Moses states at some length that this was to be the peculiar office of the priest; and by this eulogy exalts the grace of the coming Mediator, so that He may direct the minds of believers to Him alone.

Leviticus 1

Leviticus 1:1-17

1. And the LORD called unto Moses, and spake unto him out of the tabernacle of the congregation, saying,

1. Vocavit autem Mosen, et loquutus est Jehova cum eo e tabernaculo conventionis, dicendo:

2. Speak unto the children of Israel, and say unto them, If any man of you bring an offering unto the LORD, ye shall bring your offering of the cattle, even of the herd, and of the flock.

2. Loquere ad filios Israel, et dic illis, Homo quum offeret ex vobis oblationem Jehovae: ex animalibus, ex bobus, et ex pecudibus offeretis oblationem.

3. If his offering be a burnt sacrifice of the herd, let him offer a male without blemish: he shall offer it of his own voluntary will at the door of the tabernacle of the congregation before the LORD.

3. Si holocaustum oblatio ejus fuerit ex bobus, masculum immaculatum offeret: ad ostium tabernaculi conventionis offeret eum pro animi proposito in conspectu Jehovae.

4. And he shall put his hand upon the head of the burnt offering; and it shall be accepted for him to make atonement for him.

4. Et admovebit manum suam super caput holocausti: et accepturm erit pro ipso ad eum expiandum.

5. And he shall kill the bullock before the LORD: and the priests, Aaron’s sons, shall bring the blood, and sprinkle the blood round about upon the altar that is by the door of the tabernacle of the congregation.

5. Mactabit autem juveneum in conspectu Jehovae, et offerent filii Aharon sacerdotes sanguinem, ae spargent illum in circiutu super altare quod erit ad ostium tabernaculi conventionis.

6. And be shall flay the burnt offering, and cut it into his pieces.

6. Et excoriabit holocaustum, concidetque in frusta sua.

7. And the sons of Aaron the priest shall put fire upon the altar, and lay the wood in order upon the fire:

7. Ponentque filii Aharon sacerdotis ignem super altare, et disponent ligna super ignem.

8. And the priests, Aaron’s sons, shall lay the parts, the head, and the fat, in order upon the wood that is on the fire which is upon the altar:

8. Posthaec disponent filii Aharon sacerdotes frusta, caput, et adipem, super ligna superimposita igni qui est super altare.

9. But his inwards and his legs shall he wash in water: and the priest shall burn all on the altar, to be a burnt sacrifice, an offering made by fire, of a sweet savour unto the LORD.

9. Intestina autem ejus et crura lavabit aqua, et adolebit sacerdos omnia super altare: holocaustum est oblatio ignita odoris quietis Jehovae.

10. And if his offering be of the flocks, namely, of the sheep, or of the goats, for a burnt sacrifice; he shall bring it a male without blemish.

10. Quod si de pecudibus fuerit oblatio ejus, de ovibus, vel de capris in holocaustum, masculum immaculatum offeret eum:

11. And he shall kill it on the side of the altar northward before the LORD: and the priests, Aaron’s sons, shall sprinkle his blood round about upon the altar.

11. Mactabitque illud ad latus altaris ad aquilonem in conspectu Jehovae: spargentque filii Aharon sacerdotes sanguinem ejus super altare in circiutu.

12. And he shall cut it into his pieces, with his head and his fat: and the priest shall lay them in order on the wood that is on the fire which is upon the altar:

12. Et concidet eum in frusta sun, et caput ejus, et adipem ejus: ordinabitque ea sacerdos super ligna superposita igni qui est super altare.

13. But he shall wash the inwards and the legs with water: and the priests shall bring it all, and burn it upon the altar: it is a burnt sacrifice, an offering made by fire, of a sweet savour unto the LORD.

13. Et intestina et crura lavabit aqua, efferetque sacerdos onmia, adolebitque super altare: holocaustum est, oblatio ignita odoris quietis Jehovae.

14. And if the burnt sacrifice for his offering to the LORD be of fowls, then he shall bring his offering of turtledoves, or of young pigeons.

14. Si autem de avibus fuerit holocaustum, oblatio ipsius Jehovae, tum offeret de turturibus aut de columbis oblationem suam.

15. And the priest shall bring it unto the altar, and wring off his head, and burn it on the altar; and the blood thereof shall be wrung out at the side of the altar:

15. Et offeret illam sacerdos super altare, et ungue secabit caput ipsius: et adolebit super altare, exprimeturque sanguis ejus super parietem altaris.

16. And he shall pluck away his crop with his feathers, and cast it beside the altar on the east part, by the place of the ashes:

16. Et removebit vesiculam ejus cum pluma ipsius: projicietque illam prope altare ad orientem ad locum cineris.

17. And he shall cleave it with the wings thereof, but shall not divide it asunder: and the priest shall burn it upon the altar, upon the wood that is upon the fire: it is a burnt sacrifice, an offering made by fire, of a sweet savour unto the LORD.

17. Et findet illam cum alis suis, neque dividet, adolebitque eam sacerdos super altare, super ligna qum fuerint super igne: holocaustum est oblatio ignita odoris quietis Jehovae.

CHAPTER 16

Le 16:1-34. How the High Priest Must Enter into the Holy Place.

1. after the death of the two sons of Aaron, when they offered before the Lord, and died--It is thought by some that this chapter has been transposed out of its right place in the sacred record, which was immediately after the narrative of the deaths of Nadab and Abihu [Le 10:1-20]. That appalling catastrophe must have filled Aaron with painful apprehensions lest the guilt of these two sons might be entailed on his house, or that other members of his family might share the same fate by some irregularities or defects in the discharge of their sacred functions. And, therefore, this law was established, by the due observance of whose requirements the Aaronic order would be securely maintained and accepted in the priesthood.

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 the sanctuary without the veil to burn incense on the golden altar. But none except the high priest was allowed to enter within the veil, and that only once a year with the greatest care and solemnity. This arrangement was evidently designed to inspire a reverence for the most holy place, and the precaution was necessary at a time when the presence of God was indicated by sensible symbols, the impression of which might have been diminished or lost by daily and familiar observation.

I will appear in the cloud--that is, the smoke of the incense which the high priest burnt on his yearly entrance into the most holy place: and this was the cloud which at that time covered the mercy seat.

3-4. Thus shall Aaron come into the holy place--As the duties of the great day of atonement led to the nearest and most solemn approach to God, the directions as to the proper course to be followed were minute and special.

with a young bullock ... and a ram--These victims he brought alive, but they were not offered in sacrifice till he had gone through the ceremonies described between Le 16:3-11. He was not to attire himself on that occasion in the splendid robes that were proper to his sacred office, but in a plain dress of linen, like the common Levites, for, as he was then to make atonement for his own sins, as well as for those of the people, he was to appear in the humble character of a suppliant. That plain dress was more in harmony with a season of humiliation (as well as lighter and more convenient for the duties which on that occasion he had singly to perform) than the gorgeous robes of the pontificate. It showed that when all appeared as sinners, the highest and lowest were then on a level, and that there is no distinction of persons with God [Ac 10:34].

5-10. shall take of the congregation ... two kids of the goats ... and one ram--The sacrifices were to be offered by the high priest, respectively for himself and the other priests, as well as for the people. The bullock (Le 16:3) and the goats were for sin offerings and the rams for burnt offerings. The goats, though used in different ways, constituted only one offering. They were both presented before the Lord, and the disposal of them determined by lot, which Jewish writers have thus described: The priest, placing one of the goats on his right hand and the other on his left, took his station by the altar, and cast into an urn two pieces of gold exactly similar, inscribed, the one with the words "for the Lord," and the other for "Azazel" (the scapegoat). After having well shaken them together, he put both his hands into the box and took up a lot in each: that in his right hand he put on the head of the goat which stood on his right, and that in his left he dropped on the other. In this manner the fate of each was decided.

11-19. Aaron shall bring the bullock of the sin offering which is for himself, &c.--The first part of the service was designed to solemnize his own mind, as well as the minds of the people, by offering the sacrifices for their sins. The sin offerings being slain had the sins of the offerer judicially transferred to them by the imputation of his hands on their head (Le 4:4, 15, 24, 29, 33); and thus the young bullock, which was to make atonement for himself and the other priests (called "his house," Psa 135:19), was killed by the hands of the high priest. While the blood of the victim was being received into a vessel, taking a censer of live coals in his right hand and a platter of sweet incense in his left, he, amid the solemn attention and the anxious prayers of the assembled multitude, crossed the porch and the holy place, opened the outer veil which led into the holy of holies and then the inner veil. Standing before the ark, he deposited the censer of coals on the floor, emptied the plate of incense into his hand, poured it on the burning coals; and the apartment was filled with fragrant smoke, intended, according to Jewish writers, to prevent any presumptuous gazer prying too curiously into the form of the mercy seat, which was the Lord's throne. The high priest having done this, perfumed the sanctuary, returned to the door, took the blood of the slain bullock, and, carrying it into the holy of holies, sprinkled it with his finger once upon the mercy seat "eastward"--that is, on the side next to himself; and seven times "before the mercy seat"--that is, on the front of the ark. Leaving the coals and the incense burning, he went out a second time, to sacrifice at the altar of burnt offering the goat which had been assigned as a sin offering for the people; and carrying its blood into the holy of holies, he made similar sprinklings as he had done before with the blood of the bullock. While the high priest was thus engaged in the most holy place, none of the ordinary priests were allowed to remain within the precincts of the tabernacle. The sanctuary or holy place and the altar of burnt offering were in like manner sprinkled seven times with the blood of the bullock and the goat. The object of this solemn ceremonial was to impress the minds of the Israelites with the conviction that the whole tabernacle was stained by the sins of a guilty people, that by their sins they had forfeited the privileges of the divine presence and worship, and that an atonement had to be made as the condition of God's remaining with them. The sins and shortcomings of the past year having polluted the sacred edifice, the expiation required to be annually renewed. The exclusion of the priests indicated their unworthiness and the impurities of their service. The mingled blood of the two victims being sprinkled on the horns of the altar indicated that the priests and the people equally needed an atonement for their sins. But the sanctuary being thus ceremonially purified, and the people of Israel reconciled by the blood of the consecrated victim, the Lord continued to dwell in the midst of them, and to honor them with His gracious presence.

20-22. he shall bring the live goat--Having already been presented before the Lord (Le 16:10), it was now brought forward to the high priest, who, placing his hands upon its head, and "having confessed over it all the iniquities of the people of Israel, and all their transgressions in all their sins," transferred them by this act to the goat as their substitute. It was then delivered into the hands of a person, who was appointed to lead him away into a distant, solitary, and desert place, where in early times he was let go, to escape for his life; but in the time of Christ, he was carried to a high rock twelve miles from Jerusalem, and there, being thrust over the precipice, he was killed. Commentators have differed widely in their opinions about the character and purpose of this part of the ceremonial; some considering the word "Azazel," with the Septuagint and our translators, to mean, "the scapegoat"; others, "a lofty, precipitous rock" [Bochart]; others, "a thing separated to God" [Ewald, Tholuck]; while others think it designates Satan [Gesenius, Hengstenberg]. This last view is grounded on the idea of both goats forming one and the same sacrifice of atonement, and it is supported by Zec 3:1-10, which presents a striking commentary on this passage. Whether there was in this peculiar ceremony any reference to an Egyptian superstition about Typhon, the spirit of evil, inhabiting the wilderness, and the design was to ridicule it by sending a cursed animal into his gloomy dominions, it is impossible to say. The subject is involved in much obscurity. But in any view there seems to be a typical reference to Christ who bore away our sins [He 10:4; 1Jo 3:5].

23-28. Aaron shall come into the tabernacle of the congregation, and shall put off the linen garments--On the dismissal of the scapegoat, the high priest prepared for the important parts of the service which still remained; and for the performance of these he laid aside his plain linen clothes, and, having bathed himself in water, he assumed his pontifical dress. Thus gorgeously attired, he went to present the burnt offerings which were prescribed for himself and the people, consisting of the two rams which had been brought with the sin offerings, but reserved till now. The fat was ordered to be burnt upon the altar; the rest of the carcasses to be cut down and given to some priestly attendants to burn without the camp, in conformity with the general law for the sin offerings (Le 4:8-12; 8:14-17). The persons employed in burning them, as well as the conductor of the scapegoat, were obliged to wash their clothes and bathe their flesh in water before they were allowed to return into the camp.

29-34. this shall be a statute for ever unto you, that in the seventh month ye shall afflict your souls--This day of annual expiation for all the sins, irreverences, and impurities of all classes in Israel during the previous year, was to be observed as a solemn fast, in which "they were to afflict their souls"; it was reckoned a sabbath, kept as a season of "holy convocation," or, assembling for religious purposes. All persons who performed any labor were subject to the penalty of death [Ex 31:14, 15; 35:2]. It took place on the tenth day of the seventh month, corresponding to our third of October; and this chapter, together with Le 23:27-32, as containing special allusion to the observances of the day, was publicly read. The rehearsal of these passages appointing the solemn ceremonial was very appropriate, and the details of the successive parts of it (above all the spectacle of the public departure of the scapegoat under the care of its leader) must have produced salutary impressions both of sin and of duty that would not be soon effaced.

After the death of the two sons of Aaron - It appears from this verse that the natural place of this chapter is immediately after the tenth, where probably it originally stood; but the transposition, if it did take place, must be very ancient, as all the versions acknowledge this chapter in the place in which it now stands.

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, etc., 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."

With a young bullock for a sin-offering - The bullock was presented as a sin-offering for himself, his family, the whole priesthood, and probably the Levites. The ram was for a burnt-offering, to signify that he and his associates were wholly consecrated, and to be wholly employed in this work of the ministry. The ceremonies with which these two sacrifices were accompanied are detailed in the following verses.

He shall put on the holy linen coat - He was not to dress in his pontifical garments, but in the simple sacerdotal vestments, or those of the Levites, because it was a day of humiliation; and as he was to offer sacrifices for his own sins, it was necessary that he should appear in habits suited to the occasion. Hence he has neither the robe, the ephod, the breastplate, the mitre, etc.; these constituted his dress of dignity as the high priest of God, ministering for others and the representative of Christ: but now he appears, before God as a sinner, offering an atonement for his transgressions, and his garments are those of humiliation.

And he shall take the two goats - It is allowed on all hands that this ceremony, taken in all its parts, pointed out the Lord Jesus dying for our sins and rising again for our justification; being put to death in the flesh, but quickened by the Spirit. Two goats are brought, one to be slain as a sacrifice for sin, the other to have the transgressions of the people confessed over his head, and then to be sent away into the wilderness. The animal by this act was represented as bearing away or carrying off the sins of the people. The two goats made only one sacrifice, yet only one of them was slain. One animal could not point out both the Divine and human nature of Christ, nor show both his death and resurrection, for the goat that was killed could not be made alive. The Divine and human natures in Christ were essential to the grand expiation: yet the human nature alone suffered, for the Divine nature could not suffer; but its presence in the human nature, while agonizing unto death, stamped those agonies, and the consequent death, with infinite merit. The goat therefore that was slain prefigured his human nature and its death; the goat that escaped pointed out his resurrection. The one shows the atonement for sin, as the ground of justification; the other Christ's victory, and the total removal of sin in the sanctification of the soul. Concerning these ceremonies we shall see farther particulars as we proceed. According to Maimonides fifteen beasts were offered on this day. "The daily, or morning and evening sacrifice, was offered as usual: besides a bullock, a ram, and seven lambs, all burnt-offerings; and a goat for a sin-offering, which was eaten in the evening. Then a bullock for a sin-offering, and this they burnt; and a ram for a burnt-offering: these both for the high priest. Then the ram for the consecration, (see Lev 16:5) which is called the people's ram. They brought also for the congregation two he-goats; the one for a sin-offering, the other for a scape-goat. Thus all the beasts offered on this great solemn day were Fifteen: the two daily sacrifices, one bullock, two rams, and seven lambs: all of these burnt-offerings. Two goats for sin-offerings; one offered without and eaten on the evening, the other offered within and burnt; and one bullock for a sin-offering for the high priest. The service of all these fifteen beasts is performed on this day by the high priest only." See Maimonides and Ainsworth on the place.

Aaron shall cast lots upon the two goats - The Jews inform us that there were two lots made either of wood, stone, or any kind of metal. On one was written לשם Lashshem, for the Name, i. e., יהוה Jehovah, which the Jews will neither write nor pronounce: on the other was written לעזאזל Laazazel, for the Scape-Goat: then they put the two lots into a vessel which was called קלפי kalpey, the goats standing with their faces towards the west. Then the priest came, and the goats stood before him, one on the right hand and the other on the left; the kalpey was then shaken, and the priest put in both his hands and brought out a lot in each: that which was in his right hand he laid on the goat that was on his right, and that in his left hand he laid on the goat that was on his left; and according to what was written on the lots, the scape-goat and the goat for sacrifice were ascertained. See the Mishna, in Tract. Yoma. The determining this solemn business by lot, the disposal of which is with the Lord, Pro 16:33, shows that God alone was to select and point out the person by whom this great atonement was to be made; hence he says: Behold I lay in Zion a stone, elect (that is, chosen by himself) and precious - of infinite value.

To be the scape-goat - עזאזל azazel, from עז az, a goat, and אזל azal, to dismiss; the dismissed or sent away goat, to distinguish it from the goat that was to be offered in sacrifice. Most ancient nations had vicarious sacrifices, to which they transferred by certain rites and ceremonies the guilt of the community at large, in the same manner in which the scapegoat was used by the Jews. The white bull that was sacrificed by the Egyptians to their god Apis was of this kind; they cut off the head of the victim which they had sacrificed, and after having loaded it with execrations, "that if there be any evil hanging over them or the land of Egypt, it may be poured out upon that head," they either sold it to the Greeks or threw it into the Nile - See Herod. Euterp., p. 104, edit. Gale.

Petronius Arbiter says that it was a custom among the ancient inhabitants of Marseilles, whenever they were afflicted by any pestilence, to take one of the poorer citizens who offered himself for the purpose, and having fed him a whole year with the purest and best food, they adorned him with vervain, and clothed him with sacred vestments: they then led him round their city, loading him with execrations; and having prayed that all the evils to which the city was exposed might fall upon him, they then precipitated him from the top of a rock - Satiricon, in fine.

Suidas, under the word περιψημα, observes that it was a custom to devote a man annually to death for the safety of the people, with these words, Περιψἡμα ημων γενου, Be thou our purifier; and, having said so, to throw him into the sea as a sacrifice to Neptune. It was probably to this custom that Virgil alludes when speaking of the pilot Palinurus, who fell into the sea and was drowned, he says: -

Unum pro multis dabiter caput -

Aen., lib. v., ver. 815. "One life is given for the preservation of many."

But the nearest resemblance to the scapegoat of the Hebrews is found in the Ashummeed Jugg of the Hindoos, where a horse is used instead of a goat, the description of which I shall here introduce from Mr. Halhed's Code of Gentoo Laws; Introduction, p. xix. "That the curious," says he, "may form some idea of this Gentoo sacrifice when reduced to a symbol, as well as from the subsequent plain account given of it in a chapter of the Code, sec. ix., p. 127, an explanation of it is here inserted from Darul Shekh's famous Persian translation of some commentaries upon the four Beids, or original Scriptures of Hindostan. The work itself is extremely scarce, and it was by mere accident that this little specimen was procured: - "The Ashummeed Jugg does not merely consist in the performance of that ceremony which is open to the inspection of the world, namely, in bringing a horse and sacrificing him; but Ashummeed is to be taken in a mystic signification, as implying that the sacrificer must look upon himself to be typified in that horse, such as he shall be described; because the religious duty of the Ashummeed Jugg comprehends all those other religious duties to the performance of which the wise and holy direct all their actions, and by which all the sincere professors of every different faith aim at perfection. The mystic signification thereof is as follows: The head of that unblemished horse is the symbol of the morning; his eyes are the sun; his breath, the wind; his wide-opening mouth is the bish-waner, or that innate warmth which invigorates all the world; his body typifies one entire year; his back, paradise; his belly, the plains; his hoof, this earth; his sides, the four quarters of the heavens; the bones thereof, the intermediate spaces between the four quarters; the rest of his limbs represent all distinct matter; the places where those limbs meet, or his joints, imply the months, and halves of the months, which are called peche, (or fortnights); his feet signify night and day; and night and day are of four kinds:

1. The night and day of Brihma;

2. The night and day of angels;

3. The night and day of the world of the spirits of deceased ancestors;

4. The night and day of mortals.

These four kinds are typified in his four feet. The rest of his bones are the constellations of the fixed stars, which are the twenty-eight stages of the moon's course, called the lunar year; his flesh is the clouds; his food, the sand; his tendons, the rivers; his spleen and liver, the mountains; the hair of his body, the vegetables; and his long hair, the trees; the forepart of his body typifies the first half of the day, and the hinder part, the latter half; his yawning is the flash of the lightning, and his turning himself is the thunder of the cloud; his urine represents the rain, and his mental reflection is his only speech. The golden vessels which are prepared before the horse is let loose are the light of the day, and the place where those vessels are kept is a type of the ocean of the east; the silver vessels which are prepared after the horse is let loose are the light of the night, and the place where those vessels are kept is a type of the ocean of the west. These two sorts of vessels are always before and after the horse. The Arabian horse, which on account of his swiftness is called Hy, is the performer of the journeys of angels; the Tajee, which is of the race of Persian horses, is the performer of the journeys of the Kundherps, (or good spirits); the Wazba, which is of the race of the deformed Tazee horses, is the performer of the journeys of the Jins, (or demons); and the Ashov, which is of the race of Turkish horses, is the performer of the journeys of mankind: this one horse which performs these several services on account of his four different sorts of riders, obtains the four different appellations. The place where this horse remains is the great ocean, which signifies the great spirit of Perm-Atma, or the universal soul, which proceeds also from that Perm-Atma, and is comprehended in the same Perm-Atma. The intent of this sacrifice is, that a man should consider himself to be in the place of that horse, and look upon all these articles as typified in himself; and conceiving the Atma (or Divine soul) to be an ocean, should let all thought of self be absorbed in that Atma." This sacrifice is explained, in sec. ix., p. 127, of the Code of Hindoo Laws, thus: - "An Ashummeed Jugg is when a person, having commenced a Jugg, (i. e., religious ceremony), writes various articles upon a scroll of paper on a horse's neck, and dismisses the horse, sending along with the horse a stout and valiant person, equipped with the best necessaries and accoutrements to accompany the horse day and night whithersoever he shall choose to go; and if any creature, either man, genius, or dragon, should seize the horse, that man opposes such attempt, and having gained the victory upon a battle, again gives the horse his freedom. If any one in this world, or in heaven, or beneath the earth, would seize this horse, and the horse of himself comes to the house of the celebrator of the Jugg, upon killing that horse he must throw the flesh of him upon the fire of the Juk, and utter the prayers of his deity; such a Jugg is called a Jugg Ashummeed, and the merit of it as a religious work is infinite." This is a most curious circumstance; and the coincidence between the religious rites of two people who probably never had any intercourse with each other, is very remarkable. I would not however say that the Hindoo ceremony could not have been borrowed from the Jews; (though it is very unlikely); no more than I should say, as some have done, that the Jewish rite was borrowed from the Egyptian sacrifice to Apis mentioned above, which is still more unlikely. See particularly Clarke's note on Lev 1:4 (note).

Aaron shall lay both his hands upon the head, etc. - What this imposition of hands meant see in the notes on Exo 29:10 (note), and Lev 1:4 (note).

And confess over him all the iniquities - transgressions - sins - The three terms used here, Iniquities, עונת avonoth, from עוה avah, to pervert, distort, or turn aside; Transgressions, פשעים peshaim, from פשע pasha, to transgress, to rebel; and Sins, חטאת chattaoth, from חטא chata, to miss the mark, are supposed by the Jews to comprise every thing that implies a breach of the Divine law, or an offense against God. See Clarke's note on Gen 12:13. Maimonides gives us the confession in the following words: - "O Lord, thy people, the house of Israel, have sinned and done iniquity, and trespassed before thee. O Lord, make atonement now for the iniquities and transgressions and sins that thy people, the house of Israel, have sinned and transgressed against thee; as it is written in the law of Moses thy servant, saying: That in this day he shall make atonement for you, to cleanse you from all your sins before the Lord, and ye shall be clean." - See the Mishna, vol. ii., p. 329. When this confession was finished, the goat was sent by a proper hand to the wilderness, and there let loose; and nothing farther was ever heard of it. Did not all this signify that Christ has so carried and borne away our sins, that against them who receive him as the only true atoning sacrifice they should never more be brought to remembrance? On the head of the scape-goat, a piece of scarlet cloth was tied, and the tradition of the Jews states that if God accepted the sacrifice, the scarlet cloth turned white while the goat was led to the desert; but if God had not accepted this expiation, the redness continued, and the rest of the year was spent in mourning. From the foundation of the Church of God it was ever believed by his followers, that there were certain infallible tokens by which he discovered to genuine believers his acceptance of them and their services. This was sometimes done by a fire from heaven consuming the sacrifice; sometimes by an oracular communication to the priest or prophet; and at other times, according to the Jewish account, by changing the fillet or cloth on the head of the scape-goat from scarlet to white: but most commonly, and especially under the Gospel dispensation, he gives this assurance to true believers by the testimony of his Spirit in their consciences, that he has forgiven their iniquities, transgressions, and sins, for his sake who has carried their griefs, and borne their sorrows.

He that let go the goat - shall wash, etc. - Not only the person who led him away, but the priest who consecrated him, was reputed unclean, because the goat himself was unclean, being considered as bearing the sins of the whole congregation. On this account both the priest and the person who led him to the wilderness were obliged to wash their clothes and bathe themselves, before they could come into the camp.

The seventh month, on the tenth day of the month - The commandment of fasting, and sanctifying this tenth day, is again repeated Lev 23:27-32; but in the last verse it is called the ninth day at even, because the Jewish day began with the evening. The sacrifices which the day of atonement should have more than other days, are mentioned Num 29:7-11; and the jubilee which was celebrated every fiftieth year was solemnly proclaimed by sound of trumpet on this tenth day, Lev 25:8, Lev 25:9. A shadow, says Mr. Ainsworth, of that acceptable year of the Lord, the year of freedom, which Christ has proclaimed by the trumpet of his Gospel, Luk 4:18-21; 2Cor 6:2. This seventh month was Tisri, and answers to a part of our September and October. It was the seventh of the sacred and the first month of the civil year.

The great day of atonement, and the sacrifices, rites, and ceremonies prescribed for it, were commanded to be solemnized by the Jews through the whole of their dispensation, and as long as God should acknowledge them for his people: yet in the present day scarcely a shadow of these things remains; there is no longer a scape-goat, nor a goat for sacrifice, provided by them in any place. They are sinners, and they are without an atonement. How strange it is that they do not see that the essence of their religion is gone, and that consequently God has thrown them entirely out of covenant with himself! The true expiation, the Christ crucified, they refuse to receive, and are consequently without temple, altar, scape-goat, atonement, or any means of salvation! The state of the Gentile world is bad, but that of the Jews is doubly deplorable. Their total excision excepted, wrath is come upon them to the uttermost. What a proof is this of the truth of the predictions in their own law, and of those in the Gospel of Christ! Who, with the Jews and the Bible before his eyes, can doubt the truth of that Bible as a Divine revelation? Had this people been extinct, we might have doubted whether there were ever a people on the earth that acknowledged such a law, or observed such ordinances; but the people, their law, and their prophets are still in being, and all proclaim what God has wrought, and that he has now ceased to work among them, because they have refused to receive and profit by the great atonement; and yet he preserves them alive, and in a state of complete separation from all the people of the earth in all places of their dispersion! How powerfully does the preservation of the Jews as a distinct people bear testimony at once to the truth of their own law which they acknowledge, and the Gospel of Christ which they reject!

2. But while the Jews sit in thick darkness, because of the veil that is on their hearts, though the light of the glory of God is shining all around them, but not into them because of their unbelief; in what state are those who profess to see their unbelief and obstinacy, acknowledge the truth of the New Testament, and yet are living without an atonement applied to their souls for the removal of their iniquities, transgressions, and sins? These are also in the gall of bitterness, and bond of iniquity. An all-sufficient Savior held out in the New Testament, can do them no more good than a scape-goat and day of atonement described in the law can do the Jews. As well may a man imagine that the word bread can nourish his body, as that the name Christ can save his soul. Both must be received and applied in order that the man may live.

3. The Jews prepared themselves to get benefit from this most solemn ordinance by the deepest humiliations. According to their canons, they were obliged to abstain from all meat and drink - from the bath - from anointing themselves - to go barefoot - and to be in a state of perfect continency. He who is likely to get benefit for his soul through the redemption that is in Christ, must humble himself under the mighty hand of God, confess his iniquity, abstain from every appearance of evil, and believe on him who died for his offenses, and rose again for his justification. The soul that seeks not shall not find, even under the Gospel of Christ.

At all times - Not whensoever he pleaseth, but only when I shall appoint him, namely, to take down the parts and furniture of it upon every removal, and to minister unto me once in the year. Lest he die - For his irreverence and presumption. In the cloud - In a bright and glorious cloud, over the mercy - seat, as a token when I would have him come.

With a young bullock - That is, with the blood of it; the body of it was to be offered upon the altar of burnt - offerings. A sin - offering - For his own and family's sins; for a goat was offered for the sins of the people.

The linen coat - It is observable, the high - priest did not now use his peculiar and glorious robes, but only his linen garments, which were common to him with the ordinary priests. The reason whereof was, because this was not a day of feasting and rejoicing, but of mourning and humiliation, at which times people were to lay aside their ornaments. These are holy - Because appropriated to an holy and religious use.

For the Lord - For the Lord's use by way of sacrifice. Both this and the other goat typified Christ; this in his death and passion for us; that in his resurrection for our deliverance.

The bullock - Mentioned in general, Lev 16:6. The ceremonies whereof are here particularly described. This was a different bullock or heifer from that Num 19:2,5,9,10,17, as appears by comparing the places.

Within the veil - That is, into the holy of holies, Lev 16:2.

Upon the fire - Which was in the censer, Lev 16:12.

Upon the mercy - seat - To teach us, that God is merciful to sinners only through and for the blood of Christ. With his face east - ward, or upon the eastern part, towards the people, who were in the court which lay east - ward from the holy of holies, which was the most western part of the tabernacle. This signified that the high - priest in this act represented the people, and that God accepted it on their behalf. Before the mercy - seat - On the ground.

Then shall he kill the goat - He went out of the holy of holies, and killed it, and then returned thither again with its blood. And whereas the high - priest is said to be allowed to enter into that place but once in a year, that is to be understood, but one day in a year, though there was occasion of going in and coming out more than once upon that day.

Because of the uncleannesses of Israel - For though the people did not enter into that place, yet their sins entered thither, and would hinder the effects of the high - priest's mediation on their behalf if God was not reconciled to them. In the midst of their uncleanness - ln the midst of a sinful people, who defile not themselves only, but also God's sanctuary. And God hereby shewed them, how much their hearts needed to be purified, when even the tabernacle, only by standing in the midst of them, needed this expiation.

In the tabernacle - ln the holy place, where the priests and Levites were at other times. This was commanded for the greater reverence to the Divine Majesty then in a more special manner appearing, and that none of them might cast an eye into the holy of holies, as the high - priest went in or came out.

The altar before the Lord - That is, the altar of incense, where the blood of sacrifices was to be put, particularly the blood of the sin - offerings offered upon this day of atonement, and which is most properly said to be before the Lord, that is, before the place where God in a special manner dwelt. His going out relates to the holy of holies, into which he was said to go in, Lev 16:17.

Seven times - To signify its perfect cleansing, (seven being a number of perfection) and our perfect reconciliation by the blood of Christ.

All the iniquities - He mentions iniquities, transgressions, and sins, to note sins of all sorts, and that a free and full confession was to be made, and that the smallest sins needed, and the greatest sins were not excluded from, the benefit of Christ's death here represented. On the head - Charging all their sins and the punishment due to them upon the goat, which tho' only a ceremony, yet being done according to God's appointment and manifestly pointing at Christ upon whom their iniquities and punishments were laid, Isa 53:5,6, it was available for this end. And hence the Heathens took their custom of selecting one beast or man, upon whom they laid all their imprecations and curses, and whom they killed as an expiatory sacrifice for their sins, and to prevent their ruin. A fit man - Heb. a man of time, that is, of years and discretion, who may be trusted with this work. Into the wilderness - Which signified the removal of their sins far away both from the people, and out of God's sight. And here the goat being neglected by all men, and exposed to many hazards from wild beasts, which were numerous there, might farther signify Christ's being forsaken both by God and by men, even by his own disciples, and the many dangers and sufferings he underwent. The Jews write, that this goat was carried to the mountain called Azazel, whence the goat is so called, Lev 16:10, and that there he was cast down headlong.

He shall put on his linen garments - Not his ordinary priestly linen garments, for he was to leave them in the tabernacle, Lev 16:23, but the high - priestly garments, called his garments properly, and by way of distinction. And this change of his garments was not without cause. For the common priestly garments were more proper for him in the former part of his ministration, both because he was to appear before the Lord in the most holy place to humble himself and make atonement for his own and for the people's sins, and therefore his meanest attire was most fit, and because he was to lay his hands upon that goat on which all their sins were put, by which touch both he and his garments would be in some sort defiled, and therefore as he washed himself, so we may presume his linen garments were laid by for the washing, as the clothes of him who carried away the scape - goat were washed, Lev 16:26. And the high - priestly garments were most proper for the latter part of his work, which was of another nature.

The seventh month - Answering part to our September and part to our October; when they had gathered in all their fruits, and were most at leisure for God's service: This time God chose for this and other feasts, herein graciously condescending to men's necessities and conveniences. This feast began in the evening of the ninth day, and continued till the evening of the tenth. Your souls - Yourselves, both your bodies, by abstinence from food and other delights, and your minds by grief for former sins, which though bitter, yet is voluntary in all true penitents, who are therefore here said to afflict themselves, or to be active in the work.

A sabbath - Observed as a sabbath - day from all servile works, and diligent attendance upon God's worship.

He - The high - priest, who was to anoint his successor.

This shall be an everlasting statute - By which were typified the two great gospel privileges; remission of sins, and access to God, both which we owe to the mediation of the Lord Jesus.

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 by the mercy-seat.

Not whensoever he pleaseth, but onely 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, Exod. 30. 10.

i. e. Into the Most Holy, or the Holy of Holies, as the following words demonstrate, which is sometimes called onely the holy place, as Heb. 9. 2, 3▪ the positive degree put for the comparative, which is not unusual in Scripture.

To wit, the second vail. See Levit. 4. 6.

For his irreverence and presumption.

Visibly and gloriously: That is as it were my presence-chamber, whither the Priest shall not dare to come but when I call him.

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, ver. 13.

Marginal references: Exod. 30. 10. Heb. 9. 7.; Exod. 40. 35. 1 King. 8. 12.

3 Thus shall Aaron come into the holy place, with * a young bullock for a sin-offering , and a ram for a burnt-offering.

In this manner or upon these terms.

(i. e.) with the blood of it, as it is explained ver. 14. So it is a Synecdoche, the whole put for the part. For as for the body of it, that was to be killed and offered without upon the Altar of burnt▪offerings.

For his own and families sins, for a goat was offered for the sins of the people.

Marginal references: chap. 4. 3.

4 He shall put on the holy linen coat , and he shall have the linen breeches upon his flesh, and shall be girded with a linen girdle, and with the linen mitre shall he be attired. These are holy garments : therefore shall he wash his flesh in water, and so put them on.

It is observable that the High-priest did not now use his peculiar and glorious robes, but onely his linnen garments, which were common to him with the ordinary priests. The reason whereof was either because this was not a day of feasting and rejoycing, but of mourning and humiliation, at which times people were to lay aside their ornaments, Exod. 33. 5. Some conceive, that under the linen garments here named are comprehended his more glorious robes also by a Synecdoche. But that doth not appear neither from hence, nor from other places alledged. Had onely his holy garments been mentioned in general, all might have been understood, but when onely the linen apparel is mentioned here and after ver. 23. and when that is so particularly expressed in four several parts of it, and not a word of the other either here or in the rest of the chapter, it seems presumptuous to adde them here without any ground or evidence. Or because it was fit he should not exalt but abase himself, when he was to appear before the divine Majesty, and therefore he was to come in the meanest of his Priestly habits: Or that it might be an evidence of the imperfection of this Priesthood, and of the great difference between the Levitical, and the true, High-Priest Christ Jesus, whose prerogative alone it is to go into the true Holy of Holies with his glorious robes, when this must carry thither the characters of his meanness.

Because appropriated to an holy and religious use, for which reason other things are called holy. See Exod. 29. 31. and 30. 25. and 2 Chron. 5. 5.

Marginal references: Exod. 28. 39, 4[illegible: 1+ letters].; Exod▪ 30▪ [illegible: 1+ letters]0.

6 And Aaron shall offer his bullock of the sinoffering, which is for himself, and make an atonement for himself, and for his house .

(i. e.) His family, as Gen. 7. 1. to wit, the Priests and Levites. See Numb. 1. 49.

Marginal references: Heb. 9. 7.

8 And Aaron shall cast lots upon the two goats: one lot for the LORD , and the other lot for the scape-goat.

For the Lords use and service by way of sacrifice. Both this and the other Goat typified Christ, this in his death and passion for us, that in his Resurrection for our deliverance.

Marginal references: Heb. Azazel.

9 And Aaron shall bring the goat upon which the LORDS lot fell , and offer him fo[illegible: 1+ letters] a sinoffering.

So the lot is said to fall, Ionah 1. 7. Act. 1. [illegible: 1+ letters]6. Heb. went up, to wit, out of the vessel, into which the lots were put, and out of which they were brought up.

Marginal references: Heb. went up.

10 But the goat on which the lot fell to be the scape-goat, shall be presented alive before the LORD, to make an atonement with him , and to let him go for a scape-goat into the wilderness.

In manner hereafter expressed, ver. 21. 22.

11 And Aaron shall bring the bullock of the sin-offering, which is for himself, and shall make an atonement for himself, and for his house, and shall kill the bullock of the sin-offering which is for himself.

Mentioned in general ver. 6. The ceremonies whereof are here particularly described. This was a differing bullock or heifer from that Numb. 19. as appears by comparing the places.

12 And he shall take a censer full of burning coals of fire from off the altar before the LORD, and his hands full of sweet incense beaten small, and bring it within the vail .

To wit, of burnt-offering, where the fire was alwayes burning, and whence fire was taken for such uses as these.

Of which see Exod. 30. 34, 35, 38.

(i. e.) Into the Holy of holie[illegible: 1+ letters], ver. 2.

13 And he shall put the incense upon the fire before the LORD, that the cloud of the incense may cover the mercy-seat that is upon the testimony, that he die not .

Which was in the censer, ver. 12.

For so gross an errour committed in the highest acts of worship, and that by an High-Priest, whose knowledge and function was a great aggravation to his sin.

14 And he shall take of the blood of the bullock, and sprinkle it with his finger upon the mercy-seat eastward : and before the mercy-seat shall he sprinkle of the blood with his finger seven times.

To teach us, that God is mercifull to sinners onely through and for the blood of Christ.

(i. e.) With his face east-ward, or upon the eastern part of it, towards the people, who were in the court which lay east-ward from the Holy of holies, which was the most western part of the Tabernacle. This signified that the High-priest in this act represented the people, and that God accepted it on their behalf.

On the ground.

Marginal references: Heb. 9. 13. and 10. 4.; chap. 4. 6.

15 Then shall he kill the goat of the sinoffering that is for the people, and bring his blood within the vail, 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.

Either this was done before he entred into the Holy of holies, though it be mentioned after, such trans-placings of passages being not unusual: or rather he went out of the Holy of holies, and killed it, and then returned thither again with its blood, and this agrees best with the text, nor are transpositions to be allowed without necessity. And whereas the Highpriest is said to be allowed to enter into that place but once in▪a year, that is to be understood, but one day in a year, though there seems to have been occasion of going in and coming out more than once upon that day.

16 And he shall make an atonement for the holy place , because of the uncleannesses of the children of Israel , and because of their transgressions in all their sins: and so shall he do for the tabernacle of the congregation that remaineth among them, in the midst of their uncleannesses .

Of which see below ver. 19, 20. and Exod. 29. 36. Lev. 8. 15. Heb. 9. 13.

For though the people did not enter into that place, yet their sins entred thither, and would hinder the effects of the High-priests mediation on their behalf, if God was not reconciled to them.

Encompassed with their sins▪ being in the midst of a sinfull people who defile not themselves onely, but also Gods Sanctuary, as God complains, Ezek. 23. 38, 39.

Marginal references: Heb. dwelleth.

17 And there shall be no man in the tabernacle of the congregation , when he goeth in to make an atonement in the holy place, untill he come out, and have made an atonement for himself, and for his houshold, and for all the congregation of Israel.

(i. e.) In the holy place, where the Priests and Levites were at other times. This was commanded for the greater reverence to the Divine Maiesty then in a more special manner appearing, and that none of them might cast an eye into the Holy of holies, as the High-priest went in or came out.

Marginal references: Luk. 1. 10.; Heb. of meeting Exod. 29. 42.

18 And he shall go out unto the altar that is before the LORD, and make an atonement for it, and shall take of the blood of the bullock, and of the blood of the goat, and put it upon the horns of the altar round about.

To wit, the altar of incense, where the blood of sacrifices was to be put, Levit. 4. 4. and particularly the blood of the sin-offerings offered upon this day of atonement, Exod. 30. 10. and which is most truly and properly said to be before the Lord, i. e▪ before the place where God in special manner dwelt, to wit, the Holy of holies. Some understand it of the altar of burnt-offerings, because he is said to go out to it. But that going out relates not to the Tabernacle, but to the Holy of holie[illegible: 1+ letters] into which he was said to go in, ver. 17. Add to this, that this [illegible: 1 word] which is atoned by the High-priest seems to be in that place where he onely might now come, and therefore in the Holy place, called here the Tabernacle, from which all other priests were for this day excluded, whereas the altar of burntofferings was without the Holy place or Tabernacle, to wit at the door of it and in the court of the Priests.

19 And he shall sprinkle of the blood upon it with his finger seven times , and cleanse it, and hallow it from the uncleannesses of the children of Israel.

To signify its perfect cleansing, seven being a number of perfection, and our perfect reconciliation by the blood of Christ here represented.

21 And Aaron shall lay both his hands upon the head of the live goat, and confess over him all the iniquities of the children of Israel, and all their transgressions in all their sins , putting them upon the head of the goat, and shall send him away by the hand of a fit man into the wilderness .

See on Exod. 29. 10. and Lev. 1. 4.

Confession of sin being a duty to accompany the sacrifice offered for it, as we see Lev. 5. 5. Numb. 5. 7.

Or, with or according to all their sins: for so the Hebrew particle is oft used. He mentions iniquities, transgressions, and sins, to note sins of all sorts, and that a very free and full confession was to be made, and that the smallest sins needed, and the greatest sins were not excluded from, the benefit of Christs death here represented.

Charging all their sins and the punishment due to them upon the goat, which though onely a ceremony, yet being done according to Gods appointment and manifestly pointing at Christ upon whom their iniquities and punishments were laid Isa. 53. 5, 6. it was available for this end. And hence the heathens took their custom of selecting one beast or man, upon whom they laid all their imprecations and curses, and whom they killed as an expiatory sacrifice for their sins and to prevent their ruine.

One that knows the wilderness, and the way to it, and what places in it are most convenient for that use. Heb. a man of time, i. e. of years and discretion, who may be trusted with this work.

Which signified the removal of their sins far away both from the people, and out of Gods sight or from the place of his presence. And here the goat being neglected by all men, and exposed to many hardships and hazards from wild beasts, which were numerous there, might further signify Christs being forsaken both by God and by men▪ even by his own disciples, and the many dangers and sufferings he underwent. The Iews write, that this goat was carried to the mountain called Azazel, whence the goat is so called, ver. 10. and that there he was cast down headlong, and that the red string by which he was led turned white, when God was pleased with the Israelites, otherwise it remained red: and then they mourned all that year. And the antient Hebrews write that 40 years before the destruction of the Temple, which was about the time of Christs death, this red string turned no more white.

Marginal references: Heb. a [illegible: 1 word] opportunity.

23 And Aaron shall come into the tabernacle of the congregation, and shall put off the linnen garments which he put on, when he went into the holy place, and shall leave them there.

Forthwith, not expecting the return of the man who carried the goat away, but securely committing that to Gods providence he shall go on in his work.

24 And he shall wash his flesh with water in the holy place , and put on his garments , and come forth, and offer his burnt-offering, and the burnt-offering of the people, and make an atonement for himself, and for the people.

Either in the laver appointed for that purpose. Or, in some other vessel within the holy place, because after he had washed in it he is said to come forth.

Not his ordinary Priestly linnen garments, for he was to leave them in the Tabernacle, ver. 23. but the High-priestly garments, called his garments properly and peculiarly, and by way of distinction from the former garments, which are called holy garments, ver. 4. and the linnen garments, ver. 23. but never his garments, as these are. And this change of his garments was not without cause. For the common Priestly garments were more proper and fit for him in the former part of his ministration, both because he was to appear before the Lord in the most holy place to humble himself and make atonement for his own and for the peoples sins, and therefore his humblest and meanest attire was most fit▪ and because he was to lay his hands upon that goat on which all their sins were put, by which touch both he and his garments would be in some sort defiled, and therefore as we read here that he washed himself or his flesh▪ so we may well presume his linnen garments were laid by for the washing, as the cloaths [illegible: 1+ letters]f him who carried away the scape-goat were washed ver. 26. And the High-priestly garments were most proper for the latter part of his work, which was of another nature.

26 And he that let go the goat for a scape-goat, shall wash his clothes, and bathe his flesh in water, and afterward come into the camp.

Because he had contracted some degree of ceremonial uncleanness by the touch of the goat.

29 And this shall be a statute for ever unto you: that * in the seventh moneth , on the tenth day of the month, ye shall afflict your souls , and do no work at all, whether it be one of your own countrey, or a stranger that sojourneth among you.

See on Exod. 12. 14.

Answering part to our September and part to our October; when they had gathered in all their fruits, and were most at leasure for Gods service: This time God chose for this and other feasts, herein graciously condescending to mens necessities and conveniencies, being contented with that time which men could best spare.

Obj. It was on the ninth day, Lev. 23. 32. Ans. It began in the evening of the ninth day and continued till the evening of the tenth day, as is there sufficiently implyed.

i. e. your selves, as the word soul is frequently used, both your bodies by abstinence from food and other delights, and your minds by anguish and grief for former sins, which though bitter, yet is voluntary in all true penitents, who are therefore here said not to be afflicted, but to afflict themselves, or to be active in the work.

Marginal references: chap. 23. 27. [illegible: 1 word] 29. 7.

31 It shall be a sabbath of rest unto you, and ye shall afflict your souls by a statute for ever.

Observed as a sabbath day by cessation from all worldly and servile works and diligent attendance upon Gods worship and service.

32 * And the priest whom he shall anoint , and whom he shall † consecrate to minister in the priests office in his fathers stead, shall make the atonement, and shall put on the linen clothes, even the holy garments.

He[illegible: 1+ letters] i. e. either God, who commanded him to be anointed, as men are oft said to do what others do by their command, or the High-priest, who was to anoint his successour. Or, the third person is here put indefinitely or impersonally, for, who shall be anointed.

Marginal references: chap. 4. 3, 5, 6.; Heb. fill his [illegible: 1+ letters]d.

Lev 16:1-2

The chronological link connecting the following law with the death of the sons of Aaron (Lev 10:1-5) was intended, not only to point out the historical event which led to the appointment of the day of atonement, but also to show the importance and holiness attached to an entrance into the inmost sanctuary of God. The death of Aaron’s sons, as a punishment for wilfully “drawing near before Jehovah,” was to be a solemn warning to Aaron himself, “not to come at all times into the holy place within the vail, before the mercy-seat upon the ark,” i.e., into the most holy place (see Exo 25:10.), but only at the time to be appointed by Jehovah, and for the purposes instituted by Him, i.e., according to Lev 16:29., only once a year, on the day of atonement, and only in the manner prescribed in Lev 16:3., that he might not die. - “For I will appear in the cloud above the capporeth.” The cloud in which Jehovah appeared above the capporeth, between the cherubim (Exo 25:22), was not the cloud of the incense, with which Aaron was to cover the capporeth on entering (Lev 16:13), as Vitringa, Bähr, and others follow the Sadducees in supposing, but the cloud of the divine glory, in which Jehovah manifested His essential presence in the most holy place above the ark of the covenant. Because Jehovah appeared in this cloud, not only could no unclean and sinful man go before the capporeth, i.e., approach the holiness of the all-holy God; but even the anointed and sanctified high priest, if he went before it at his own pleasure, or without the expiatory blood of sacrifice, would expose himself to certain death. The reason for this prohibition is to be found in the fact, that the holiness communicated to the priest did not cancel the sin of his nature, but only covered it over for the performance of his official duties, and so long as the law, which produced only the knowledge of sin and not its forgiveness and removal, was not abolished by the complete atonement, the holy God was and remained to mortal and sinful man a consuming fire, before which no one could stand.

Lev 16:3-5

Only בּזאת, “with this,” i.e., with the sacrifices, dress, purifications, and means of expiation mentioned afterwards, could he go into “the holy place,” i.e., according to the more precise description in Lev 16:2, into the inmost division of the tabernacle, which is called Kodesh hakkadashim, “the holy of holies,” in Exo 26:33. He was to bring an ox (bullock) for a sin-offering and a ram for a burnt-offering, as a sacrifice for himself and his house (i.e., the priesthood, Lev 16:6), and two he-goats for a sin-offering and a ram for a burnt-offering, as a sacrifice for the congregation. For this purpose he was to put on, not the state-costume of the high priest, but a body-coat, drawers, girdle, and head-dress of white cloth (bad: see Exo 28:42), having first bathed his body, and not merely his hands and feet, as he did for the ordinary service, to appear before Jehovah as entirely cleansed from the defilement of sin (see at Lev 8:6) and arrayed in clothes of holiness. The dress of white cloth was not the plain official dress of the ordinary priests, for the girdle of that dress was coloured (see at Exo 28:39-40); and in that case the high priest would not have appeared in the perfect purity of his divinely appointed office as chief of the priesthood, but simply as the priest appointed for this day (v. Hoffmann). Nor did he officiate (as many of the Rabbins, and also C. a Lapide, Grotius, Rosenmüller, and Knobel suppose) as a penitent praying humbly for the forgiveness of sin. For where in all the world have clear white clothes been worn either in mourning or as a penitential garment? The emphatic expression, “these are holy garments,” is a sufficient proof that the pure white colour of all the clothes, even of the girdle, was intended as a representation of holiness. Although in Exo 28:2, Exo 28:4, etc., the official dress not only of Aaron, but of his sons also, that is to say, the priestly costume generally, is described as “holy garments,” yet in the present chapter the word kodesh, “holy,” is frequently used in an emphatic sense (for example, in Lev 16:2, Lev 16:3, Lev 16:16, of the most holy place of the dwelling), and by this predicate the dress is characterized as most holy. Moreover, it was in baddim (“linen”) that the angel of Jehovah was clothed (Eze 9:2-3, Eze 9:11; Eze 10:2, Eze 10:6-7, and Dan 10:5; Dan 12:6-7), whose whole appearance, as described in Dan 10:6, resembled the appearance of the glory of Jehovah, which Ezekiel saw in the vision of the four cherubim (ch. 1), and was almost exactly like the glory of Jesus Christ, which John saw in the Revelation (Rev 1:13-15). The white material, therefore, of the dress which Aaron wore, when performing the highest act of expiation under the Old Testament, was a symbolical shadowing forth of the holiness and glory of the one perfect Mediator between God and man, who, being the radiation of the glory of God and the image of His nature, effected by Himself the perfect cleansing away of our sin, and who, as the true High Priest, being holy, innocent, unspotted, and separate from sinners, entered once by His own blood into the holy place not made with hands, namely, into heaven itself, to appear before the face of God for us, and obtain everlasting redemption (Heb 1:3; Heb 7:26; Heb 9:12, Heb 9:24).

Lev 16:6-10

With the bullock Aaron was to make atonement for himself and his house. The two he-goats he was to place before Jehovah (see Lev 1:5), and “give lots over them,” i.e., have lots cast upon them, one lot for Jehovah, the other for Azazel. The one upon which the lot for Jehovah fell (עלה, from the coming up of the lot out of the urn, Jos 18:11; Jos 19:10), he was to prepare as a sin-offering for Jehovah, and to present the one upon which the lot for Azazel fell alive before Jehovah, עליו לכפּר, “to expiate it,” i.e., to make it the object of expiation (see at Lev 16:21), to send it (them) into the desert to Azazel. עזאזל, which only occurs in this chapter, signifies neither “a remote solitude,” nor any locality in the desert whatever (as Jonathan, Rashi, etc., suppose); nor the “he-goat” (from עז goat, and עזל to turn off, “the goat departing or sent away,” as Symm., Theodot., the Vulgate, Luther, and others render it); nor “complete removal” (Bähr,Winer, Tholuck, etc.). The words, one lot for Jehovah and one for Azazel, require unconditionally that Azazel should be regarded as a personal being, in opposition to Jehovah. The word is a more intense form of עזל removit, dimovit, and comes from עזלזל by absorbing the liquid, like Babel from balbel (Gen 11:9), and Golgotha from gulgalta (Ewald, §158 c). The Septuagint rendering is correct, ὁ ἀποπομπαῖος; although in Lev 16:10 the rendering ἀποπομπή is also adopted, i.e., “averruncus, a fiend, or demon whom one drives away” (Ewald). We have not to think, however, of any demon whatever, who seduces men to wickedness in the form of an evil spirit, as the fallen angel Azazel is represented as doing in the Jewish writings (Book of Enoch 8:1; 10:10; 13:1ff.), like the terrible field Shibe, whom the Arabs of the peninsula of Sinai so much dread (Seetzen, i. pp. 273-4), but of the devil himself, the head of the fallen angels, who was afterwards called Satan; for no subordinate evil spirit could have been placed in antithesis to Jehovah as Azazel is here, but only the ruler or head of the kingdom of demons. The desert and desolate places are mentioned elsewhere as the abode of evil spirits (Isa 13:21; Isa 34:14; Mat 12:43; Luk 11:24; Rev 18:2). The desert, regarded as an image of death and desolation, corresponds to the nature of evil spirits, who fell away from the primary source of life, and in their hostility to God devastated the world, which was created good, and brought death and destruction in their train.

Lev 16:11-14

He was then to slay the bullock of the sin-offering, and make atonement for himself and his house (or family, i.e., for the priests, Lev 16:33). But before bringing the blood of the sin-offering into the most holy place, he was to take “the filling of the censer (machtah, a coal-pan, Exo 25:38) with fire-coals,” i.e., as many burning coals as the censer would hold, from the altar of burnt-offering, and “the filling of his hands,” i.e., two hands full of “fragrant incense” (Exo 30:34), and go with this within the vail, i.e., into the most holy place, and there place the incense upon the fire before Jehovah, “that the cloud of (burning) incense might cover the capporeth above the testimony, and he might not die.” The design of these instructions was not that the holiest place, the place of Jehovah’s presence, might be hidden by the cloud of incense from the gaze of the unholy eye of man, and so he might separate himself reverentially from it, that the person approaching might not be seized with destruction. But as burning incense was a symbol of prayer, this covering of the capporeth with the cloud of incense was a symbolical covering of the glory of the Most Holy One with prayer to God, in order that He might not see the sin, nor suffer His holy wrath to break forth upon the sinner, but might graciously accept, in the blood of the sin-offering, the souls for which it was presented. Being thus protected by the incense from the wrath of the holy God, he was to sprinkle (once) some of the blood of the ox with his finger, first upon the capporeth in front, i.e., not upon the top of the capporeth, but merely upon or against the front of it, and then seven times before the capporeth, i.e., upon the ground in front of it. It is here assumed as a matter of course, that when the offering of incense was finished, he would necessarily come out of the most holy place again, and go to the altar of burnt-offering to fetch some of the blood of the ox which had been slaughtered there.

Lev 16:15-16

After this he was to slay the he-goat as a sin-offering for the nation, for which purpose, of course, he must necessarily come back to the court again, and then take the blood of the goat into the most holy place, and do just the same with it as he had already done with that of the ox. A double sprinkling took place in both cases, first upon or against the capporeth, and then seven times in front of the capporeth. The first sprinkling, which was performed once only, was for the expiation of the sins, first of the high priest and his house, and then of the congregation of Israel (Lev 4:7, and Lev 4:18); the second, which was repeated seven times, was for the expiation of the sanctuary from the sins of the people. This is implied in the words of Lev 16:16, “and so shall he make expiation for the most holy place, on account of the uncleanness of the children of Israel, and on account of their transgressions with regard to all their sins,” which refer to both the sacrifices; since Aaron first of all expiated the sins of the priesthood, and the uncleanness with which the priesthood had stained the sanctuary through their sin, by the blood of the bullock of the sin-offering; and then the sins of the nation, and the uncleannesses with which it had defiled the sanctuary, by the he-goat, which was also slain as a sin-offering.V. Hoffmann's objection to this rests upon the erroneous supposition that a double act of expiation was required for the congregation, and only a single one for the priesthood, whereas, according to the distinct words of the text, a double sprinkling was performed with the blood of both the sin-offerings, and therefore a double expiation effected.

Lev 16:18-19

After he had made atonement for the dwelling, Aaron was to expiate the altar in the court, by first of all putting some of the blood of the bullock and he-goat upon the horns of the altar, and then sprinkling it seven times with his finger, and thus cleansing and sanctifying it from the uncleannesses of the children of Israel. The application of blood to the horns of the altar was intended to expiate the sins of the priests as well as those of the nation; just as in the case of ordinary sin-offerings it expiated the sins of individual members of the nation (Lev 4:25, Lev 4:30, Lev 4:34), to which the priests also belonged; and the sevenfold sprinkling effected the purification of the place of sacrifice from the uncleannesses of the congregation.

The meaning of the sprinkling of blood upon the capporeth and the horns of the two altars was the same as in the case of every sin-offering. The peculiar features in the expiatory ritual of the day of atonement were the following. In the first place, the blood of both sacrifices was taken not merely into the holy place, but into the most holy, and sprinkled directly upon the throne of God. This was done to show that the true atonement could only take place before the throne of God Himself, and that the sinner was only then truly reconciled to God, and placed in the full and living fellowship of peace with God, when he could come directly to the throne of God, and not merely to the place where, although the Lord indeed manifested His grace to him, He was still separated from him by a curtain. In this respect, therefore, the bringing of the blood of atonement into the most holy place had a prophetic signification, and was a predictive sign that the curtain, which then separated Israel from its God, would one day be removed, and that with the entrance of the full and eternal atonement free access would be opened to the throne of the Lord. The second peculiarity in this act of atonement was the sprinkling of the blood seven times upon the holy places, the floor of the holy of holies and holy place, and the altar of the court; also the application of blood to the media of atonement in the three divisions of the tabernacle, for the cleansing of the holy places from the uncleanness of the children of Israel. As this uncleanness cannot be regarded as consisting of physical defilement, but simply as the ideal effluence of their sins, which had been transferred to the objects in question; so, on the other hand, the cleansing of the holy places can only be understood as consisting in an ideal transference of the influence of the atoning blood to the inanimate objects which had been defiled by sin. If the way in which the sacrificial blood, regarded as the expiation of souls, produced its cleansing effects was, that by virtue thereof the sin was covered over, whilst the sinner was reconciled to God and received forgiveness of sin and the means of sanctification, we must regard the sin-destroying virtue of the blood as working in the same way also upon the objects defiled by sin, namely, that powers were transferred to them which removed the effects proceeding from sin, and in this way wiped out the uncleanness of the children of Israel that was in them. This communication of purifying powers to the holy things was represented by the sprinkling of the atoning blood upon and against them, and indeed by their being sprinkled seven times, to set forth the communication as raised to an efficiency corresponding to its purpose, and to impress upon it the stamp of a divine act through the number seven, which was sanctified by the work of God in creation.

Lev 16:20-22

After the completion of the expiation and cleansing of the holy things, Aaron was to bring up the live goat, i.e., to have it brought before the altar of burnt-offering, and placing both his hands upon its head, to confess all the sins and transgressions of the children of Israel upon it, and so put them upon its head. He was then to send the goat away into the desert by a man who was standing ready, that it might carry all its sins upon it into a land cut off; and there the man was to set the goat at liberty. עתּי, ἁπάξ λεγ. from עת an appointed time, signifies opportune, present at the right time, or ready. גּזרה, which is also met with in this passage alone, from גּזר to cut, or cut off, that which is severed, a country cut off from others, not connected by roads with any inhabited land. “The goat was not to find its way back” (Knobel). To understand clearly the meaning of this symbolical rite, we must start from the fact, that according to the distinct words of Lev 16:5, the two goats were to serve as a sin-offering (לחטּאת). They were both of them devoted, therefore, to one and the same purpose, as was pointed out by the Talmudists, who laid down the law on that very account, that they were to be exactly alike, colore, statura, et valore. The living goat, therefore, is not to be regarded merely as the bearer of the sin to be taken away, but as quite as truly a sin-offering as the one that was slaughtered. It was appointed עליו לכפּר (Lev 16:10), i.e., not that an expiatory rite might be performed over it, for על with כּפּר always applies to the object of the expiation, but properly to expiate it, i.e., to make it the object of the expiation, or make expiation with it. To this end the sins of the nation were confessed upon it with the laying on of hands, and thus symbolically laid upon its head, that it might bear them, and when sent into the desert carry them away thither. The sins, which were thus laid upon its head by confession, were the sins of Israel, which had already been expiated by the sacrifice of the other goat. To understand, however, how the sins already expiated could still be confessed and laid upon the living goat, it is not sufficient to say, with Bähr, that the expiation with blood represented merely a covering or covering up of the sin, and that in order to impress upon the expiation the stamp of the greatest possible completeness and perfection, a supplement was appended, which represented the carrying away and removal of the sin. For in the case of every sin-offering for the congregation, in addition to the covering or forgiveness of sin represented by the sprinkling of blood, the removal or abolition of it was also represented by the burning of the flesh of the sacrifice; and this took place in the present instance also. As both goats were intended for a sin-offering, the sins of the nation were confessed upon both, and placed upon the heads of both by the laying on of hands; though it is of the living goat only that this is expressly recorded, being omitted in the case of the other, because the rule laid down in Lev 4:4. was followed.The distinction, that in the case of all the other sacrifices the (one) hand is ordered to be laid upon the victim, whilst here both hands are ordered to be laid upon the goat, does not constitute an essential difference, as Hoffmann supposes; but the laying on of both hands rendered the act more solemn and expressive, in harmony with the solemnity of the whole proceeding.

By both Israel was delivered from all sins and transgressions; but by the one, upon which the lot “for Jehovah” fell, it was so with regard to Jehovah; by the other, upon which the lot “for Azazel” fell, with regard to Azazel. With regard to Jehovah, or in relation to Jehovah, the sins were wiped away by the sacrifice of the goat; the sprinkling of the blood setting forth their forgiveness, and the burning of the animal the blotting of them out; and with this the separation of the congregation from Jehovah because of its sin was removed, and living fellowship with God restored. But Israel had also been brought by its sin into a distinct relation to Azazel, the head of the evil spirits; and it was necessary that this should be brought to an end, if reconciliation with God was to be perfectly secured. This complete deliverance from sin and its author was symbolized in the leading away of the goat, which had been laden with the sins, into the desert. This goat was to take back the sins, which God had forgiven to His congregation, into the desert to Azazel, the father of all sin, in the one hand as a proof that his evil influences upon men would be of no avail in the case of those who had received expiation from God, and on the other hand as a proof to the congregation also that those who were laden with sin could not remain in the kingdom of God, but would be banished to the abode of evil spirits, unless they were redeemed therefrom. This last point, it is true, is not expressly mentioned in the test; but it is evident from the fate which necessarily awaited the goat, when driven into the wilderness in the “land cut off.” It would be sure to perish out there in the desert, that is to say, to suffer just what a winner would have to endure if his sins remained upon him; though probably it is only a later addition, not founded in the law, which we find in the Mishnah, Joma vi. 6, viz., that the goat was driven headlong from a rock in the desert, and dashed to pieces at the foot. There is not the slightest idea of presenting a sacrifice to Azazel. This goat was a sin-offering, only so far as it was laden with the sins of the people to carry them away into the desert; and in this respect alone is there a resemblance between the two goats and the two birds used in the purification of the leper (Lev 14:4.), of which the one to be set free was bathed in the blood of the one that was killed. In both cases the reason for making use of two animals is to be found purely in the physical impossibility of combining all the features, that had to be set forth in the sin-offering, in one single animal.

Lev 16:23-25

After the living goat had been sent away, Aaron was to go into the tabernacle, i.e., the holy place of the dwelling, and there take off his white clothes and lay them down, i.e., put them away, because they were only to be worn in the performance of the expiatory ritual of this day, and then bathe his body in the holy place, i.e., in the court, in the laver between the altar and the door of the dwelling, probably because the act of laying the sins upon the goat rendered him unclean. He was then to put on his clothes, i.e., the coloured state-dress of the high priest, and to offer in this the burnt-offerings, for an atonement for himself and the nation (see Lev 1:4), and to burn the fat portions of the sin-offerings upon the altar.

Lev 16:26-28

The man who took the goat into the desert, and those who burned the two sin-offerings outside the camp (see at Lev 4:11, Lev 4:21), had also to wash their clothes and bathe their bodies before they returned to the camp, because they had been defiled by the animals laden with sin.

Lev 16:29-31 General directions for the yearly celebration of the day of atonement. - It was to be kept on the tenth day of the seventh month, as an “everlasting statute” (see at Exo 12:14). On that day the Israelites were to “afflict their souls,” i.e., to fast, according to Lev 23:32, from the evening of the 9th till the evening of the 10th day. Every kind of work was to be suspended as on the Sabbath (Exo 20:10), by both natives and foreigners (see Exo 12:49), because this day was a high Sabbath (Exo 31:15). Both fasting and sabbatical rest are enjoined again in Lev 23:27. and Num 29:7, on pain of death. The fasting commanded for this day, the only fasting prescribed in the law, is most intimately connected with the signification of the feast of atonement. If the general atonement made on this day was not to pass into a dead formal service, the people must necessarily enter in spirit into the signification of the act of expiation, prepare their souls for it with penitential feelings, and manifest this penitential state by abstinence from the ordinary enjoyments of life. To “afflict (bow, humble) the soul,” by restraining the earthly appetites, which have their seat in the soul, is the early Mosaic expression for fasting (צוּם). The latter word came first of all into use in the time of the Judges (Jdg 20:26; 1Sa 7:6; cf. Psa 35:13 : “I afflicted my soul with fasting”). “By bowing his soul the Israelite was to place himself in an inward relation to the sacrifice, whose soul was given for his soul; and by this state of mind, answering to the outward proceedings of the day, he was to appropriate the fruit of it to himself, namely, the reconciliation of his soul, which passed through the animal’s death” (Baumgarten).

Lev 16:32-34

In the future, the priest who was anointed and set apart for the duty of the priesthood in his father’s stead, i.e., the existing high priest, was to perform the act of expiation in the manner prescribed, and that “once a year.” The yearly repetition of the general atonement showed that the sacrifices of the law were not sufficient to make the servant of God perfect according to this own conscience. And this imperfection of the expiation, made with the blood of bullocks and goats, could not fail to awaken a longing for the perfect sacrifice of the eternal High Priest, who has obtained eternal redemption by entering once, through His own blood, into the holiest of all (Heb 9:7-12). And just as this was effected negatively, so by the fact that the high priest entered on this day into the holiest of all, as the representative of the whole congregation, and there, before the throne of God, completed its reconciliation with Him, was the necessity exhibited in a positive manner for the true reconciliation of man, and his introduction into a perfect and abiding fellowship with Him, and the eventual realization of this by the blood of the Son of God, our eternal High Priest and Mediator, prophetically foreshadowed. The closing words in Lev 16:34, “and he (i.e., Aaron, to whom Moses was to communicate the instructions of God concerning the feast of atonement, Lev 16:2) did as the Lord commanded Moses,” are anticipatory in their character, like Exo 12:50. For the law in question could not be carried out till the seventh month of the current year, that is to say, as we find from a comparison of Num 10:11 with Exo 40:17, not till after the departure of Israel from Sinai. II. Laws for the Sanctification of Israel in the Covenant - Fellowship of Its God - Leviticus 17-25

Holiness of Conduct on the Part of the Israelites - Leviticus 17-20

The contents of these four chapters have been very fittingly summed up by Baumgarten in the following heading: “Israel is not to walk in the way of the heathen and of the Canaanites, but in the ordinances of Jehovah,” as all the commandments contained in them relate to holiness of life.

Holiness of Food. - The Israelites were not to slaughter domestic animals as food either within or outside the camp, but before the door of the tabernacle, and as slain-offerings, that the blood and fat might be offered to Jehovah. They were not to sacrifice any more to field-devils (Lev 17:3-7), and were to offer all their burnt-offerings or slain-offerings before the door of the tabernacle (Lev 17:8,  9); and they were not to eat either blood or carrion (Lev 17:10-16). These laws are not intended simply as supplements to the food laws in ch. 11; but they place the eating of food on the part of the Israelites in the closest relation with their calling as the holy nation of Jehovah, on the one hand to oppose an effectual barrier to the inclination of the people to idolatrous sacrificial meals, on the other hand to give a consecrated character to the food of the people in harmony with their calling, that it might be received with thanksgiving and sanctified with prayer (1Ti 4:4-5).

The Great Day of Atonement. (b. c. 1490.)

1 And the Lord spake unto Moses after the death of the two sons of Aaron, when they offered before the Lord , and died; 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. 3 Thus shall Aaron come into the holy place: with a young bullock for a sin offering, and a ram for a burnt offering. 4 He shall put on the holy linen coat, and he shall have the linen breeches upon his flesh, and shall be girded with a linen girdle, and with the linen mitre shall he be attired: these are holy garments; therefore shall he wash his flesh in water, and so put them on.

Here is, I. The date of this law concerning the day of atonement: it was after the death of the two sons of Aaron (v. 1), which we read, ch. x. 1. 1. Lest Aaron should fear that any remaining guilt of that sin should cleave to his family, or (seeing the priests were so apt to offend) that some after-sin of his other sons should be the ruin of his family, he is directed how to make atonement for his house, that it might keep in with God; for the atonement for it would be the establishment of it, and preserve the entail of the blessing upon it. 2. The priests being warned by the death of Nadab and Abihu to approach to God with reverence and godly fear (without which they came at their peril), directions are here given how the nearest approach might be made, not only without peril, but to unspeakable advantage and comfort, if the directions were observed. When they were cut off for an undue approach, the rest must not say, "Then we will not draw near at all," but, "Then we will do it by rule." They died for their sin, therefore God graciously provides for the rest, that they die not. Thus God's judgments on some should be instructions to others.

II. The design of this law. One intention of it was to preserve a veneration for the most holy place, within the veil, where the Shechinah, or divine glory, was pleased to dwell between the cherubim: Speak unto Aaron, that he come not at all times into the holy place, v. 2. Before the veil some of the priests came every day to burn incense upon the golden altar, but within the veil none must ever come but the high priest only, and he but on one day in the year, and with great ceremony and caution. That place where God manifested his special presence must not be made common. If none must come into the presence-chamber of an earthly king uncalled, no, not the queen herself, upon pain of death (Esth. iv. 11), was it not requisite that the same sacred respect should be paid to the Kings of kings? But see what a blessed change is made by the gospel of Christ; all good Christians have now boldness to enter into the holiest, through the veil, every day (Heb. x. 19, 20); and we come boldly (not as Aaron must, with fear and trembling) to the throne of grace, or mercy-seat, Heb. iv. 16. While the manifestations of God's presence and grace were sensible, it was requisite that they should thus be confined and upon reserve, because the objects of sense the more familiar they are made the less awful or delightful they become; but now that they are purely spiritual it is otherwise, for the objects of faith the more they are conversed with the more do they manifest of their greatness and goodness: now therefore we are welcome to come at all times into the holy place not made with hands, for we are made to sit together with Christ in heavenly places by faith, Eph. ii. 6. Then Aaron must not come near at all times, lest he die; we now must come near at all times that we may live: it is distance only that is our death. Then God appeared in the cloud upon the mercy-seat, but now with open face we behold, not in a dark cloud, but in a clear glass, the glory of the Lord, 2 Cor. iii. 18.

III. The person to whom the work of this day was committed, and that was the high priest only: Thus shall Aaron come into the holy place, v. 3. He was to do all himself upon the day of atonement: only there was a second provided to be his substitute or supporter, in case any thing should befal him, either of sickness or ceremonial uncleanness, that he could not perform the service of the day. All Christians are spiritual priests, but Christ only is the high priest, and he alone it is that makes atonement, nor needed he either assistant or substitute.

IV. The attire of the high priest in this service. He was not to be dressed up in his rich garments that were peculiar to himself: he was not to put on the ephod, with the precious stones in it, but only the linen clothes which he wore in common with the inferior priests, v. 4. That meaner dress did best become him on this day of humiliation; and, being thinner and lighter, he would in it be more expedite for the work or service of the day, which was all to go through his hands. Christ, our high priest, made atonement for sin in our nature; not in the robes of his own peculiar glory, but the linen garments of our mortality, clean indeed, but mean.

5 And he shall take of the congregation of the children of Israel two kids of the goats for a sin offering, and one ram for a burnt offering. 6 And Aaron shall offer his bullock of the sin offering, which is for himself, and make an atonement for himself, and for his house. 7 And he shall take the two goats, and present them before the Lord at the door of the tabernacle of the congregation. 8 And Aaron shall cast lots upon the two goats; one lot for the Lord , and the other lot for the scapegoat. 9 And Aaron shall bring the goat upon which the Lord 's lot fell, and offer him for a sin offering. 10 But the goat, on which the lot fell to be the scapegoat, shall be presented alive before the Lord , to make an atonement with him, and to let him go for a scapegoat into the wilderness. 11 And Aaron shall bring the bullock of the sin offering, which is for himself, and shall make an atonement for himself, and for his house, and shall kill the bullock of the sin offering which is for himself: 12 And he shall take a censer full of burning coals of fire from off the altar before the Lord , and his hands full of sweet incense beaten small, and bring it within the vail: 13 And he shall put the incense upon the fire before the Lord , that the cloud of the incense may cover the mercy seat that is upon the testimony, that he die not: 14 And he shall take of the blood of the bullock, and sprinkle it with his finger upon the mercy seat eastward; and before the mercy seat shall he sprinkle of the blood with his finger seven times.

The Jewish writers say that for seven days before the day of expiation the high priest was to retire from his own house, and to dwell in a chamber of the temple, that he might prepare himself for the service of this great day. During those seven days he himself did the work of the inferior priests about the sacrifices, incense, &c., that he might have his hand in for this day: he must have the institution read to him again and again, that he might be fully apprised of the whole method. 1. He was to begin the service of the day very early with the usual morning sacrifice, after he had first washed his whole body before he dressed himself, and his hands and feet again afterwards. He then burned the daily incense, dressed the lamps, and offered the extraordinary sacrifice appointed for this day (not here, but Num. xxix. 8), a bullock, a ram, and seven lambs, all for burnt-offerings. This he is supposed to have done in his high priest's garments. 2. He must now put off his rich robes, bathe himself, put on the linen garments, and present unto the Lord his own bullock, which was to be a sin-offering for himself and his own house, v. 6. The bullock was set between the temple and the altar, and the offering of him mentioned in this verse was the making of a solemn confession of his sins and the sins of his house, earnestly praying for the forgiveness of them, and this with his hands on the head of the bullock. 3. He must then cast lots upon the two goats, which were to make (both together) one sin-offering for the congregation. One of these goats must be slain, in token of a satisfaction to be made to God's justice for sin, the other must be sent away, in token of the remission or dismission of sin by the mercy of God. Both must be presented together to God (v. 7) before the lot was cast upon them, and afterwards the scape-goat by itself, v. 10. Some think that goats were chosen for the sin-offering because, by the disagreeableness of their smell, the offensiveness of sin is represented: others think, because it was said that the demons which the heathens then worshipped often appeared to their worshippers in the form of goats, God therefore obliged his people to sacrifice goats, that they might never be tempted to sacrifice to goats. 4. The next thing to be done was to kill the bullock for the sin-offering for himself and his house, v. 11. "Now," say the Jews, "he must again put his hands on the head of the bullock, and repeat the confession and supplication he had before made, and kill the bullock with his own hands, to make atonement for himself first (for how could he make reconciliation for the sins of the people till he was himself first reconciled?) and for his house, not only his own family, but all the priests, who are called the house of Aaron," Ps. cxxxv. 19. This charity must begin at home, though it must not end there. The bullock being killed, he left one of the priests to stir the blood, that it might not thicken, and then, 5. He took a censer of burning coals (that would not smoke) in one hand, and a dish full of the sweet incense in the other, and then went into the holy of holies through the veil, and went up towards the ark, set the coals down upon the floor, and scattered the incense upon them, so that the room was immediately filled with smoke. The Jews say that he was to go in side-ways, that he might not look directly upon the ark where the divine glory was, till it was covered with smoke; then he must come out backwards, out of reverence to the divine majesty; and, after a short prayer, he was to hasten out of the sanctuary, to show himself to the people, that they might not suspect that he had misbehaved himself and died before the Lord. 6. He then fetched the blood of the bullock from the priest whom he had left stirring it, and took that in with him the second time into the holy of holies, which was now filled with the smoke of the incense, and sprinkled with his finger of that blood upon, or rather towards, the mercy-seat, once over against the top of it and then seven times towards the lower part of it, v. 14. But the drops of blood (as the Jews expound it) all fell upon the ground, and none touched the mercy-seat. Having done this, he came out of the most holy place, set the basin of blood down in the sanctuary, and went out.

15 Then shall he kill the goat of the sin offering, that is for the people, and bring his blood within the vail, 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: 16 And he shall make an atonement for the holy place, because of the uncleanness of the children of Israel, and because of their transgressions in all their sins: and so shall he do for the tabernacle of the congregation, that remaineth among them in the midst of their uncleanness. 17 And there shall be no man in the tabernacle of the congregation when he goeth in to make an atonement in the holy place, until he come out, and have made an atonement for himself, and for his household, and for all the congregation of Israel. 18 And he shall go out unto the altar that is before the Lord , and make an atonement for it; and shall take of the blood of the bullock, and of the blood of the goat, and put it upon the horns of the altar round about. 19 And he shall sprinkle of the blood upon it with his finger seven times, and cleanse it, and hallow it from the uncleanness of the children of Israel.

When the priest had come out from the sprinkling the blood of the bullock before the mercy-seat, 1. He must next kill the goat which was the sin-offering for the people (v. 15) and go the third time into the holy of holies, to sprinkle the blood of the goat, as he had done that of the bullock; and thus he was to make atonement for the holy place (v. 16); that is, whereas the people by their sins had provoked God to take away those tokens of his favourable presence with them, and rendered even that holy place unfit to be the habitation of the holy God, atonement was hereby made for sin, that God, being reconciled to them, might continue with them. 2. He must then do the same for the outward part of the tabernacle that he had done for the inner room, by sprinkling the blood of the bullock first, and then that of the goat, without the veil, where the table and incense-altar stood, eight times each as before. The reason intimated is because the tabernacle remained among them in the midst of their uncleanness, v. 16. God would hereby show them how much their hearts needed to be purified, when even the tabernacle, only by standing in the midst of such an impure and sinful people, needed this expiation; and also that even their devotions and religious performances had much amiss in them, for which it was necessary that atonement should be made. During this solemnity, none of the inferior priests must come into the tabernacle (v. 17), but, by standing without, must own themselves unworthy and unfit to minister there, because their follies, and defects, and manifold impurities in their ministry, had made this expiation of the tabernacle necessary. 3. He must then put some of the blood, both of the bullock and of the goat mixed together, upon the horns of the altar that is before the Lord, v. 18, 19. It is certain that the altar of incense had this blood put upon it, for so it is expressly ordered (Exod. xxx. 10); but some think that this directs the high priest to the altar of burnt-offerings, for that also is here called the altar before the Lord (v. 12), because he is said to go out to it, and because it may be presumed that that also had need of an expiation; for too that the gifts and offerings of the children of Israel were all brought, from whose uncleanness the altar is here said to be hallowed.

20 And when he hath made an end of reconciling the holy place, and the tabernacle of the congregation, and the altar, he shall bring the live goat: 21 And Aaron shall lay both his hands upon the head of the live goat, and confess over him all the iniquities of the children of Israel, and all their transgressions in all their sins, putting them upon the head of the goat, and shall send him away by the hand of a fit man into the wilderness: 22 And the goat shall bear upon him all their iniquities unto a land not inhabited: and he shall let go the goat in the wilderness. 23 And Aaron shall come into the tabernacle of the congregation, and shall put off the linen garments, which he put on when he went into the holy place, and shall leave them there: 24 And he shall wash his flesh with water in the holy place, and put on his garments, and come forth, and offer his burnt offering, and the burnt offering of the people, and make an atonement for himself, and for the people. 25 And the fat of the sin offering shall he burn upon the altar. 26 And he that let go the goat for the scapegoat shall wash his clothes, and bathe his flesh in water, and afterward come into the camp. 27 And the bullock for the sin offering, and the goat for the sin offering, whose blood was brought in to make atonement in the holy place, shall one carry forth without the camp; and they shall burn in the fire their skins, and their flesh, and their dung. 28 And he that burneth them shall wash his clothes, and bathe his flesh in water, and afterward he shall come into the camp.

The high priest having presented unto the Lord the expiatory sacrifices, by the sprinkling of their blood, the remainder of which, it is probable, he poured out at the foot of the brazen altar, 1. He is next to confess the sins of Israel, with both his hands upon the head of the scape-goat (v. 20, 21); and whenever hands were imposed upon the head of any sacrifice it was always done with confession, according as the nature of the sacrifice was; and, this being a sin-offering, it must be a confession of sin. In the latter and more degenerate ages of the Jewish church they had a set form of confession prepared for the high priest, but God here prescribed none; for it might be supposed that the high priest was so well acquainted with the state of the people, and had such a tender concern for them, that he needed not any form. The confession must be as particular as he could make it, not only of all the iniquities of the children of Israel, but all their transgressions in all their sins. In one sin there may be many transgressions, from the several aggravating circumstances of it; and in our confessions we should take notice of them, and not only say, I have sinned, but, with Achan, "Thus and thus have I done." By this confession he must put the sins of Israel upon the head of the goat; that is, exercising faith upon the divine appointment which constituted such a translation, he must transfer the punishment incurred from the sinners to the sacrifice, which would have been but a jest, nay, an affront to God, if he himself had not ordained it. 2. The goat was then to be sent away immediately by the hand of a fit person pitched upon for the purpose, into a wilderness, a land not inhabited; and God allowed them to make this construction of it, that the sending away of the goat was the sending away of their sins, by a free and full remission: He shall bear upon him all their iniquities, v. 22. The losing of the goat was a sign to them that the sins of Israel should be sought for, and not found, Jer. l. 20. The later Jews had a custom to tie one shred of scarlet cloth to the horns of the goat and another to the gate of the temple, or to the top of the rock where the goat was lost, and they concluded that if it turned white, as they say it usually did, the sins of Israel were forgiven, as it is written, Though your sins have been as scarlet, they shall be as wool: and they add that for forty years before the destruction of Jerusalem by the Romans the scarlet cloth never changed colour at all, which is a fair confession that, having rejected the substance, the shadow stood them in no stead. 3. The high priest must then put off his linen garments in the tabernacle, and leave them there, the Jews say never to be worn again by himself or any other, for they made new ones every year; and he must bathe himself in water, put on his rich clothes, and then offer both his own and the people's burnt-offerings, v. 23, 24. When we have the comfort of our pardon God must have the glory of it. If we have the benefit of the sacrifice of atonement, we must not grudge the sacrifices of acknowledgment. And, it should seem, the burning of the fat of the sin-offering was deferred till now (v. 25), that it might be consumed with the burnt-offerings. 4. The flesh of both those sin-offerings whose blood was taken within the veil was to be all burnt, not upon the altar, but at a distance without the camp, to signify both our putting away sin by true repentance, and the spirit of burning, and God's putting it away by a full remission, so that it shall never rise up in judgment against us. 5. He that took the scape-goat into the wilderness, and those that burned the sin-offering, were to be looked upon as ceremonially unclean, and must not come into the camp till they had washed their clothes and bathed their flesh in water, which signified the defiling nature of sin; even the sacrifice which was but made sin was defiling: also the imperfection of the legal sacrifices; they were so far from taking away sin that even they left some stain upon those that touched them. 6. When all this was done, the high priest went again into the most holy place to fetch his censer, and so returned to his own house with joy, because he had done his duty, and died not.

29 And this shall be a statute for ever unto you: that in the seventh month, on the tenth day of the month, ye shall afflict your souls, and do no work at all, whether it be one of your own country, or a stranger that sojourneth among you: 30 For on that day shall the priest make an atonement for you, to cleanse you, that ye may be clean from all your sins before the Lord . 31 It shall be a sabbath of rest unto you, and ye shall afflict your souls, by a statute for ever. 32 And the priest, whom he shall anoint, and whom he shall consecrate to minister in the priest's office in his father's stead, shall make the atonement, and shall put on the linen clothes, even the holy garments: 33 And he shall make an atonement for the holy sanctuary, and he shall make an atonement for the tabernacle of the congregation, and for the altar, and he shall make an atonement for the priests, and for all the people of the congregation. 34 And this shall be an everlasting statute unto you, to make an atonement for the children of Israel for all their sins once a year. And he did as the Lord commanded Moses.

I. We have here some additional directions in reference to this great solemnity, particularly,

1. The day appointed for this solemnity. It must be observed yearly on the tenth day of the seventh month, v. 29. The seventh had been reckoned the first month, till God appointed that the month in which the children of Israel came out of Egypt should thenceforward be accounted and called the first month. Some have fancied that this tenth day of the seventh month was the day of the year on which our first parents fell, and that it was kept as a fast in remembrance of their fall. Dr. Lightfoot computes that this was the day on which Moses came the last time down from the mount, when he brought with him the renewed tables, and the assurances of God's being reconciled to Israel, and his face shone: that day must be a day of atonement throughout their generations; for the remembrance of God's forgiving them their sin about the golden calf might encourage them to hope that, upon their repentance, he would forgive them all trespasses.

2. The duty of the people on this day. (1.) They must rest from all their labours: It shall be a sabbath of rest, v. 31. The work of the day was itself enough, and a good day's work if it was done well; therefore they must do no other work at all. The work of humiliation for sin requires such a close application of mind, and such a fixed engagement of the whole man, as will not allow us to turn aside to any other work. The day of atonement seems to be that sabbath spoken of by the prophet (Isa. lviii. 13), for it is the same with the fast spoken of in the verses before. (2.) They must afflict their souls. They must refrain from all bodily refreshments and delights, in token of inward humiliation and contrition of soul for their sins. They all fasted on this day from food (except the sick and children), and laid aside their ornaments, and did not anoint themselves, as Daniel, ch. x. 3, 12. David chastened his soul with fasting, Ps. xxxv. 13. And it signified the mortifying of sin and turning from it, loosing the bands of wickedness, Isa. lviii. 6, 7. The Jewish doctors advised that they should not on that day read those portions of scripture which were proper to affect them with delight and joy, because it was a day to afflict their souls.

3. The perpetuity of this institution: It shall be a statute for ever, v. 29, 34. It must not be intermitted any year, nor ever let fall till that constitution should be dissolved, and the type should be superseded by the antitype. As long as we are continually sinning, we must be continually repenting, and receiving the atonement. The law of afflicting our souls for sin is a statute for ever, which will continue in force till we arrive where all tears, even those of repentance, will be wiped from our eyes. The apostle observes it as an evidence of the insufficiency of the legal sacrifices to take away sin, and purge the conscience from it, that in them there was a remembrance made of sin every year, upon the day of atonement, Heb. x. 1-3. The annual repetition of the sacrifices showed that there was in them only a faint and feeble effort towards making atonement; it could be done effectually only by the offering up of the body of Christ once for all, and that once was sufficient; that sacrifice needed not to be repeated.

II. Let us see what there was of gospel in all this.

1. Here are typified the two great gospel privileges of the remission of sin and access to God, both which we owe to the mediation of our Lord Jesus. Here then let us see,

(1.) The expiation of guilt which Christ made for us. He is himself both the maker and the matter of the atonement; for he is, [1.] The priest, the high priest, that makes reconciliation for the sins of the people, Heb. ii. 17. He, and he only, is par negotio—fit for the work and worthy of the honour: he is appointed by the Father to do it, who sanctified him, and sent him into the world for this purpose, that God might in him reconcile the world to himself. He undertook it, and for our sakes sanctified himself, and set himself apart for it, John xvii. 19. The high priest's frequently bathing himself on this day, and performing the service of it in fine linen clean and white, signified the holiness of the Lord Jesus, his perfect freedom from all sin, and his being beautified and adorned with all grace. No man was to be with the high priest when he made atonement (v. 17); for our Lord Jesus was to tread the wine-press alone, and of the people there must be none with him (Isa. lxiii. 3); therefore, when he entered upon his sufferings, all his disciples forsook him and fled, for it any of them had been taken and put to death with him it would have looked as if they had assisted in making the atonement; none but thieves, concerning whom there could be no such suspicion, must suffer with him. And observe what the extent of the atonement was which the high priest made: it was for the holy sanctuary, for the tabernacle, for the altar, for the priests, and for all the people, v. 33. Christ's satisfaction is that which atones for the sins both of ministers and people, the iniquities of our holy (and our unholy) things; the title we have to the privileges of ordinances, our comfort in them, and benefit by them, are all owing to the atonement Christ made. But, whereas the atonement which the high priest made pertained only to the congregation of Israel, Christ is the propitiation, not for their sins only, that are Jews, but for the sins of the whole Gentile world. And in this also Christ infinitely excelled Aaron, that Aaron needed to offer sacrifice for his own sin first, of which he was to make confession upon the head of his sin-offering; but our Lord Jesus had no sin of his own to answer for. Such a high priest became us, Heb. vii. 26. And therefore, when he was baptized in Jordan, whereas others stood in the water confessing their sins (Matt. iii. 6), he went up straightway out of the water (v. 16), having no sins to confess. [2.] As he is the high priest, so he is the sacrifice with which atonement is made; for he is all in all in our reconciliation to God. Thus he was prefigured by the two goats, which both made one offering: the slain goat was a type of Christ dying for our sins, the scape-goat a type of Christ rising again for our justification. It was directed by lot, the disposal whereof was of the Lord, which goat should be slain; for Christ was delivered by the determinate counsel and foreknowledge of God. First, The atonement is said to be completed by putting the sins of Israel upon the head of the goat. They deserved to have been abandoned and sent into a land of forgetfulness, but that punishment was here transferred to the goat that bore their sins, with reference to which God is said to have laid upon our Lord Jesus (the substance of all these shadows) the iniquity of us all (Isa. liii. 6), and he is said to have borne our sins, even the punishment of them, in his own body upon the tree, 1 Pet. ii. 24. Thus was he made sin for us, that is, a sacrifice for sin, 2 Cor. v. 21. He suffered and died, not only for our good, but in our stead, and was forsaken, and seemed to be forgotten for a time, that we might not be forsaken and forgotten for ever. Some learned men have computed that our Lord Jesus was baptized of John in Jordan upon the tenth day of the seventh month, which was the very day of atonement. Then he entered upon his office as Mediator, and was immediately driven of the Spirit into the wilderness, a land not inhabited. Secondly, The consequence of this was that all the iniquities of Israel were carried into a land of forgetfulness. Thus Christ, the Lamb of God, takes away the sin the of world, by taking it upon himself, John i. 29. And, when God forgives sin, he is said to remember it no more (Heb. viii. 12), to cast it behind his back (Isa. xxxviii. 17), into the depths of the sea (Mic. vii. 19), and to separate it as far as the east is from the west, Ps. ciii. 12.

(2.) The entrance into heaven which Christ made for us is here typified by the high priest's entrance into the most holy place. This the apostle has expounded (Heb. ix. 7, &c.), and he shows, [1.] That heaven is the holiest of all, but not of that building, and that the way into it by faith, hope, and prayer, through a Mediator, was not then so clearly manifested as it is to us now by the gospel. [2.] That Christ our high priest entered into heaven at his ascension once for all, and as a public person, in the name of all his spiritual Israel, and through the veil of his flesh, which was rent for that purpose, Heb. x. 20. [3.] That he entered by his own blood (Heb. ix. 12), taking with him to heaven the virtues of the sacrifice he offered on earth, and so sprinkling his blood, as it were, before the mercy-seat, where it speaks better things than the blood of bulls and goats could do. Hence he is said to appear in the midst of the throne as a lamb that had been slain, Rev. v. 6. And, though he had no sin of his own to expiate, yet it was by his own merit that he obtained for himself a restoration to his own ancient glory (John xvii. 4, 5), as well as an eternal redemption for us, Heb. ix. 12. [4.] The high priest in the holy place burned incense, which typified the intercession that Christ ever lives to make for us within the veil, in virtue of his satisfaction. And we could not expect to live, no, not before the mercy-seat, if it were not covered with the cloud of this incense. Mere mercy itself will not save us, without the interposition of a Mediator. The intercession of Christ is there set forth before God as incense, as this incense. And as the high priest interceded for himself first, then for his household, and then for all Israel, so our Lord Jesus, in the 17th of St. John (which was a specimen of the intercession he makes in heaven), recommended himself first to his Father, then his disciples who were his household, and then all that should believe on him through their word, as all Israel; and, having thus adverted to the uses and intentions of his offering, he was immediately seized and crucified, pursuant to these intentions. [5.] Herein the entry Christ made far exceeded Aaron's, that Aaron could not gain admission, no, not for his own sons, into the most holy place; but our Lord Jesus has consecrated for us also a new and living way into the holiest, so that we also have boldness to enter, Heb. x. 19, 20. [6.] The high priest was to come out again, but our Lord Jesus ever lives, making intercession, and always appears in the presence of God for us, whither as the forerunner he has for us entered, and where as agent he continues for us to reside.

2. Here are likewise typified the two great gospel duties of faith and repentance, by which we are qualified for the atonement, and come to be entitled to the benefit of it. (1.) By faith we must put our hands upon the head of the offering, relying on Christ as the Lord our Righteousness, pleading his satisfaction as that which was alone able to atone for our sins and procure us a pardon. "Thou shalt answer, Lord, for me. This is all I have to say for myself, Christ has died, yea, rather has risen again; to his grace and government I entirely submit myself, and in him I receive the atonement," Rom. v. 11. (2.) By repentance we must afflict our souls; not only fasting for a time from the delights of the body, but inwardly sorrowing for our sins, and living a life of self-denial and mortification. We must also make a penitent confession of sin, and this with an eye to Christ, whom we have pierced, and mourning because of him; and with a hand of faith upon the atonement, assuring ourselves that, if we confess our sins, God is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness.

Lastly, In the year of jubilee, the trumpet which proclaimed the liberty was ordered to be sounded in the close of the day of atonement, ch. xxv. 9. For the remission of our debt, release from our bondage, and our return to our inheritance, are all owing to the mediation and intercession of Jesus Christ. By the atonement we obtain rest for our souls, and all the glorious liberties of the children of God.

CHAP. XVI.

[non-Latin text not transcribed]

ANd Iehovah spake, unto Moses, after the death, of the two sons of Aaron: when they offred before Iehovah, and dyed. And Iehovah said unto Moses; Speake, unto Aaron thy brother; that he come not at all time, into the Holy-place; within the veile: before the Coveringmercie-seat, which is upon the arke, that hee dye not; for in the cloud, I will appear upon the Covering-mercie-seat. With this, shall Aaron come, into the holy-place: with a bullock a yongling of the herd, for a sin-offring, and a ram for a Burnt-offring. He shall put-on, an holy linnen Coat; & linnen Breeches, shall be upon his flesh; and with a linnen Girdle, shall he be girded; and with a linnen Miter, shall he be attired: they are garments of holines; and he shall wash his flesh in water, and put them-on. And hee shall take, of the Congregation of the sons of Israel, two goat-bucks of the goats, for a Sinne-offring: and one ram, for a Burnt-offring. And Aaron shall offer, the bullocke of the Sinne-offring, which is for himselfe: and shall make-atonement for himselfe, and for his house. And he shall take, the two goat-bucks: and present them before Iehovah; at the doore of the Tent of the congregation. And Aaron shall give lots, upon the two goat-bucks: one lot for Iehovah; and one lot, for the scape-goat. And Aaron shall bring neer, the goat-buck; that upon which, the lot for Iehovah did ascend: and he shall make him a Sin-offring. But the goat-bucke; that upon which the lot for the Scape-goat, did ascend; shal[illegible: 1 letter] bee presented alive, before Iehovah, to make-atonement with him: to send away him, for a Scape-goat, into the Wildernesse. And Aaron shall bring-neere, the bullock of the Sinne-offring, which is for himselfe; and shall make atonement for himselfe, and for his house: and shall kill, the bullocke of the sinoffring, which is for himselfe. And hee shall take a censer full of coales of fire, from off the altar, before Iehovah; and his hands full of incense of sweet spices, beaten-small: and he shall bring it, within the veil. And he shall put the incense, upon the fire, before Iehovah: that the cloud of the incense, may cover the Covering-mercie-seat, which is upon the testimonie, that he dye not. And he shall take, of the blood of the bullock; and shall sprinkle with his finger, upon the Covering-mercie-seat, eastward: and before the Covering-mercie-seat, hee shall sprinkle of the blood, with his finger, seven times. And he shall kill the goat-buck of the Sinneoffring, which is for the people; and bring his blood, within the veile: and shall doe with his blood, as hee did with the blood of the bullock; and sprinkle it upon the Coveringmercie-seat, and before the Covering-mercie-seat. And he shall make-atonement for the Holy-place; because of the uncleannesses, of the sonnes of Israel; and because of their trespasses, and a[illegible: 1 letter]l their sinnes: and so shall he do, for the tent of the congregation; that dwelleth with them, in the middest of their uncleānesses. And there shal not be any man, in the Tent of the congregation; when he goeth in, to make-atonement in the Holy place, untill he come-out: and he have made atonement for himselfe, and for his house; and for all the Church of Israel. And hee shall goe-out; unto the Altar, which is before Iehovah, and make-atonement for it: and shall take of the blood of the bullocke, and of the blood of the goat-bucke; and put it upon the hornes of the altar, round-about. And he shall sprinkle of the blood upon it, with his finger, seven times: and shall clense it and sanctifie it; from the uncleannesses, of the sonnes of Israel. And hee shall make an end of making-atonement for the Holy place; and the Tent of the Congregation, and the Altar: and hee shall bring neere the goat bucke that is alive. And Aaron shall impose, both his hands, upō the head of the live goatbuck; and shal confesse over him, all the iniquities, of the sons of Israel; and all their trespasses, and all their sinnes: and shall put them, upon the head of the goat-bucke; and shall send him away, by the hand of a fit man into the wildernesse. And the goat-bucke shall beare upon him, all their iniquities, unto a land of separation; and he shal send away the goat-bucke, into the wildernesse. And Aaron shall come, into the Tent of the congregation; and shall put off the linnen garmēts; which he did put on, when he went into the Holy-place; and shall leave them, there. And he shall wash his flesh with water, in the holy place; and shall put-on, his garments; and he shall come forth; and shall make his burnt offring, and the burnt-offring of the people; and make-atonement for himselfe, and for the people. And the fat of the Sin-offring, he shall burne upon the altar. And hee that sent away the goat-bucke, for the Scape-goat; shall wash his clothes; and bathe his flesh, in water: and afterward, he shall come into the campe. And the bullocke for the Sin-offring, and the goat-bucke for the Sinoffring; whose blood was brought in, to make-atonement in the Holy-place, hee shall carie-forth, without the campe: and they shall burne in fire, their skins and their flesh, and their dung. And he that burneth them; shall wash his clothes; and bathe his flesh, in water: and afterward, hee shall come into the campe. And this shall bee to you, a statute for ever: in the seventh moneth, in the tenth (day) of the moneth, yee shall afflict your soules; and shall not doe, any worke; the home-borne; or the stranger, that sojourneth among you. For in this day, hee shall make-atonement for you, to clense you: from all your sinnes; before Iehovah, shal ye be clensed. A sabbath of sabbathisme, shall it be unto you; and ye shall afflict your soules: (it is) a statute, for ever. And the Priest whom he shall anoint, and whose hand hee shall fill, to administer-the Priests-office in his fathers stead; he shal make-the-atonement: and shall put-on, the linnen garments, the garments of holinesse. And hee shall make-atonement for the Sanctuary of holinesse; and for the Tent of the congregation, and for the altar, shall he make-atonement: and for the Priests, and for all the people of the Church, shall he make-atonement. And this shall be to you, a statute, for ever; to make-atonement for the sonnes of Israel, for all their sinns; once, in a yeere: And he did, as Iehovah commanded Moses.

Annotations. [non-Latin text not transcribed] Here beginneth the nine and twentieth section or Lecture of the Law: see Gen. 6. 9. THe two sons] Nadab and Abihu, Lev. 10. 1. after whose death for transgressing Gods ordinances, this Law here is given, for the purging and reconciliation of the Church unto God, one day in the yeere. they offred] to weet, strange fire, as the Gr. and Chaldee versions here annex; and as Moses shewed before, Lev. 10. 1. V. 2. speake unto Aaron] God appointeth Moses to informe the Priest of his duty, and to see that hee performed this service aright: so in ages following, there were appointed with the high priest, elders, of the elders of the Synedrion, which did read before him, and taught him the service of this day, and the order of it: as Maim. recordeth in Misneh, in Iom hakippurim (or Day of atonement) ch. 1. sect. 5. that he come not] or, as the Greek translateth it, and let him not come. Of this the Apostle sayth, The Priests went alwayes into the first Tabernacle, accomplishing the services: but into the second, (went) the high priest alone, once in the yeere, &c. The holy Ghost this signifying, that the way into the Holies was not yet manifested, while as the first Tabernacle had yet a standing. Which was a figure, for the time then present, in which were offred both gifts and sacrifices, that could not make him that did the service perfect, as pertaining to the conscience: &c. But Christ being come, an high Priest of the good things to come; by a greater and more perfect Tabernacle, not made with hands, that is, not of this creation (or building;) neither by the blood of Goats and bullocks, but by his owne blood he entred in once into the Holies, having found an eter[illegible: 1 span] redemption. Heb. 9. 6. 7. 8. 9. 11. 12. But now wee have libertie to enter into the Holies, by the blood of Iesus; by a new and living way, which he hath consecrated for us, through the veile, that is, his flesh: Heb. 10 19. 20. the Holy place] Hebrew, the holinesse: which the Greeke translateth the Holy: meaning the Holie of holies, or most holy place; which the Apostle therefore calleth Holies: and sheweth it to be a figure of Heaven it selfe, into which Christ our high Priest entred for us, Heb. 9. 12. 24. that he dye not] for presuming to do that which he is not commanded, as his sonnes, Levit. 10. I will appeare] Targum Ionathan expoundeth it, the glory of my Majestie (or presence) shall be reveiled. upon the Covering-mercy-seat] Compare this with Exod. 25. 22. Because Gods Maiestie dwelled there, betweene the Cherubims; therfore the Priest might not come there, but by leave from God, and with reverence. And by this cloud, hee meaneth the cloud of glory which should bee upon the Mercie-seat; saith R Menachem; on Lev. 16. It may be understood of the cloud (the smoake) of the incense, whereof see v. [illegible: 1 word]. Ver. 3. With this] in Greeke, Thus. a yongling] Hebrew, a son of the herd: this was to be of the second yeere, or a two yeerling bullock, as is noted on Exod. 29. 1. And of that age, was the Ramme, after mentioned. Observe, that on this day, he offred also the two Lambes, for the daily sacrifice, Numbers 28. 3. and one bullocke and seven Iambes, for a Burnt-offring; and an hee goat fot a Sinne-offring, (besides that goat after mentioned, in verse 5.) as is expressed in Num. 29. 7. 8. 11. all which, (with other services) the high priest him-selfe offred this day; which on other dayes, might be done by other priests. The Hebrew canons lay them downe thus. In the day of the Fast, they offer the daily sacrifice in the morning and evening, according to the order of every day. And they offer more for that day, a bullocke, and a ramme, and seven lambs; all of them Burne-offrings. And a goat for a Sin-offring which is eaten at evening. Over and besides this, they offer a Bullocke for a Sin-offring, and that is burnt, & aram for a Burnt-offring: and these both, are for the high Priest. And the Ram which is for the Congregation, is spoken of in Lev. 16. and it is the Ram spoken of in the generall addition, Num. 29. and it is called the peoples Ram. And further, they bring for the Congregation, two goat bucks, the one is offred for sinne, and is burnt: the other is the goat sent away. So all the beasts that are offred this day, are found to be fifteene: the two daily sacrifices, and a bullocke, and two rammes, and seven lambes; all of them Burnt-offrings: and two goats, for sinne: the one done without, and eaten at even; the other done within, and burnt: and the high Priests bullocke for Sin, and that is burnt. The service of all these 15. beasts, offred this day, is not (performed) but by the high Priest onely. And if it fall out to be the Sabbath day; the sacrifice added for the Sabbath (in Num. 28. 9.) none doe offer it, but the high Priest. And so the other services of this day, as the burning of the daily incense, and the trimming of the lamps; all is done by the high Priest, &c. Maimony in Iom hakippurim, c. 1. s. 1. 2. The high Priest and his worke this day, figured Christ and his worke of reconciling the Church unto God, Heb. 9. 7. 8. 11. 12. and in that the high Priest performed all the services himself, it signified how Christ should by himselfe purge our sins, Heb. 1. 3. and shewed the weakenesse of the legall priesthood, which served but untill the time of reformation, and then should bee abolished: Heb. 9. 10. and 8. 4. 5. 6. a burnt-offring] these both, were for the Priest himselfe, as after in verse 11. 24. Therefore the other sacrifices are not here mentioned. Ver. 4. holy] Hebr of holinesse, the Gr. casseth it a sanctified linnen Coat. This and the rest, were peculiar for this day, and for the service of this day; that is, for making atonement: the other service which was ordinary, hee performed this day in his other priestly garments; as appeareth by v. 23. 24. What the high priests eight ornaments were, which he usually ware, are noted on Ex. 28. 4, &c. & the four that were for this day, are here expressed. These the Hebrewes call his white garments, the other his golden garments, because some were made with gold threed woven in them. These foure, were made of fixe double twisted threed; and they were of flaxe onely, saith Maim. in the Implements of the Sanctury, c. [illegible: 1 word]. s. 3. It figured the base estate of Christ here on earth, and how he shold without worldly glory performe the worke of our redemption: Esay 53. 2. 3. &c. but with purity, innocency and holinesse. Putting on justice, and it clothed him: his judgment, was as a robe and a Miter; Iob 29. 14. his flesh] in Greeke, his skinne: the secret parts are hereby meant: see Exodus. 28. 42. Compare herewith, Ezekiel 44. 17. 18. there these foure linnen garments are mentioned, and no other: and that is a mysticall prophesie of the state of the Church under the gospell: where the Priests have no other attire, then for atonement or expiation day; which mystery is opened, in 2 Corinth. 5. 19. garments of holinesse] in Greeke, holy garments. wash his flesh] that is, as the Greeke translateth, wash all his bodie. Sol. Iarchi here noteth, that hee was charged to wash him-selfe every time that hee changed (his garments;) and he changed them five times, &c. This washing signified his cleansing or sanctification, by repentance and faith in Christ, Hebewes 10. 22. the garments figured the justice and salvation wherewith by faith in Christ he should be clothed, Psal. 132. 9. 16. which they onely that are sanctified, doe put on. When the Priest put off these garments, and put on other, hee washed againe, vers. 24. It figured also the holinesse and purity that should be in Christ himselfe, in whom was no sinne, 1 Ioh. 3. 5. and put them on] This was after the performance of his other morning services, which were due every day, and to be done in other garments. The order whereof is said to be this. About midnight (for the high Priest might not sleepe all that night, lest any accident of uncleannesse, such as is spoken of in Deut. 23. 10. should befall him,) they went about the taking away of the ashes (from the altar) and ordered the wood, &c. untill at breake of the day, they began to kill the daily sacrifice; then they hanged a fine-linnen cloth, betweene the high Priest and the people. And he put off his common clothes, and washed himselfe, and put on the golden clothes, (those eight mentioned in Exod. 28.) and sanctified (that is, washed) his hands and his feet, and killed the daily sacrifice, and tooke the blood & sprinkled it on the altar. After that, he went into the holy place, and burned the incense of the morning. and trimmed the Lampes, and burned the flesh of the dayly sacrifice, and the meat offring and drinke offring of the same, as was done every day. After the daily sacrifice, hee offred the bullocke and the seven lambes, which were appointed more for that day, (Num. 29. 8.) Afterwards, he sanctified his hands & his feet, and put off his golden garments; and washed himselfe, and put on his white garments, and sanctified his hands and his feet, and came to his bullocke, (spoken of in v. 6.) &c. Maim. in Iom hakippurim, ch. 1. s. 6. & ch. 4. s. 1. and Talmud Bab. in Ioma, ch. 3. Ver. 5. a Sin-offring] figuring Christ, who shold be a Sin-offring for his Church, 2 Cor. 5. 19. 21. and these goats, the one was killed, v. 15. the other sent away alive, v. 21. to signifie, how Christ suffering for our sinns, should be put to death in the flesh, but quickned by the Spirit, 1 Pet. 3. 18. The Hebrews write, that these two goats were to bee alike to see to, of equall stature, and price; and to be taken both at one time. Maimony in Iom hakipp. chap. 5. sect. 14. Burnt-offring] which was offered after the former Sinne-offring, and in other garments, ver. 24. and signifyed (besides reconciliation,) a new and holy life, through the grace of Christ; after the purging us from our sins, Rom. 12. 1. See the notes on Lev. 1. Vers. 6. for himselfe] or, which shall be his owne: and so Sol. Iarchi hence teacheth, that it was to be of his owne, and not of the congregations: and Targum sonathan expoundeth it, of his own goods. This was the first sacrifice which was peculiar for this day, and for the worke of Reconciliation: which beginning with the Priest himselfe, sheweth the impersection of that legall priesthood; and the impossibility thereof to bring men to God. So the Apostle teacheth, that every high Priest, was himselfe also compassed with infirmitie; by reason whereof he ought as for the people, so for himselfe to offer for sinnes. Thus the Law, made men high Priests, which had infirmitie; but the word of the oath, which was since the Law, maketh the Son (of God) who is perfected for ever, Hebr. 5. 1. 2. 3. and 7. 28. and for his house] in Chaldee, for the men of his house. And hereby the Hebrewes understand all the Priests: see after on vers. 11. As in all sinneoffrings, they laid their hands on the head of the sacrifice, confessed their sinnes, and then killed it, Lev. 4. so was the order of this: which the Hebrewes have declared thus. After that the Priest had washed his body, put on his white garments, and sanctified his hands and his feet; he came to his bullocke, which (afterward in Solomons Temple) stood betweene the por[illegible: 1 letter]ch and the Altar, with the head therof to the south, and the face to the west; and the Priest stood eastward, with his face to the west, and laid both his hands on the head of the bullocke, and confessed, saying. O God I have sinned, done iniquitie and trespassed before thee, I and my house: I beseech thee O Lord make atonement now, for my sinnes, iniquities and trespasses which I have commited before thee, I and my house; as it is written in the law of Moses thy servant. For in this day be shall make atonement for you &c. (Lev. 16. 30) Ma[illegible: 1 letter] in Iom hakipp. c. 4. s. 1. and Talmud in Ioma, c. 3. Ver. 7. present them] Hebrew, make them to stand: After the slaying of his own sin-offring, the Priest came to the North-side of the Altar, and two with him, the one called Sagan [who was the second chiefe priest, next in order to the high Priest,] on his right hand; and the other called Rosh beth ab, [that is, the chiese of the house of the father, or principall houshold, as 1 Chron. 24. 6.] on his left hand; and there the two goats were presented, with their faces to the West, and their back parts to the East. Talmud in Ioma. ch. 3. Mai. in Iom. hakip. c. 3. s. 2. at the doore] that is, within the court-yard: see the notes on Lev. 8. 3 Vers. 8. give lots] that is, cast lots; the Greeke translateth, impose (or put lots;) The manner is said to bee thus. The two lots, the one had written upon it, FOR IEHOVAH, and on the other was written, FOR: A SCAPE-GOAT: and they might be of any matter, either of wood, or of stone, or of ma[illegible: 1 letter]tall: but the one might not bee great, and the other little; the one of silver, and the other of gold; but both alike. And they were of wood: But in the second Temple they made them of gold. And they put the two lots in one vessell, which was a common vessell, and of wood; and it was called Kalphi. On the east part of the court, on the north side of the Altar, there they set the Kalphi. The goats were set with their faces towards the west, and their binde parts to the East. The high Priest came, with the Sagan (or second Priest) at his right hand, and Rosh beth ab at his left: and the two goats stood before him, the one on his right hand, the other on his left. He shaked the Kalphi, and tooke out of it the two lots with his two bands, in the name of the two goats: & opened his hand. If the Lords lot were in his right hand, the Sagan sayd to the high Priest, hold up thy right hand on high: if it were in his left, then Rosh beth ab sayd unto him, hold up thy left hand; and he laid the two lots on the two goats; the right on that which was at his right hand; and the left, on that which was at his left. Maimony in Iom hakippurim, ch. 3. sect. 1. 2. 3. This casting of lots was, that the Lord (of whom the whole disposion of the lot is, Prov. 16. 33.) might shew which of the two goats he would have to dye, and which to live: and it figured, how the suffrings of Christ (who was to be put to death in the flesh, but quickned by the Spirit, 1 Pet. 3. 13.) should be no other then whatsoever Gods hand, and his counsel determined before to bee done, Act. 4. 28. for Iehovah] in Chaldee, for the name of the LORD: so after. the Scape goat] called in Hebrew Azazel, that is, the Goat-gone-away; which the Greeke translateth Apopompaion, Sent-away: the Chaldee, & many interpreters keepe the Hebrew name untranslated: and it is thought to bee the name both of the Goat, and of the place whereinto he was sent in the wildernesse, as verse 10. so by Sol. Iarchi it is expounded, a strong and hard mountaine, &c. Ver. 9. did ascend] that is, did light, or fall: which is said here to ascend or come up, because it was first taken up out of the vessell, and after was laid upon the beast. So in vers. 10. and elsewhere, Lots are said to ascend or come up, as in Iosh. 18. 11. somtimes to come-forth (as out of the vessell,) Numb. 33. 54. Ios. 19. 1. and sometimes to fall, as Ion. 1. 7. 1 Chr[illegible: 1 letter] 26. 14. Act. 1. 26. make him] that is, as the [illegible: 1 word] explaineth it, offer him, for sin: the manner is after shewed in vers. 15. by killing him; to figure out the death of Christ, according to the flesh. Sol. Iarchi expoundeth it thus, when he layeth the Lot upon [illegible: 1 word] he shall call him by this name saying, A Sin-offring for the Lord. Ver. 10. presented alive] after that the Priest hath killed his owne bullocke and the other Goat, whose lot was to die: ver. 11. 15. 20. In the meane time, after the casting of these lots; the Hebrewes say, that the Priest bound a long piece (they call it [illegible: 1 word] tongue) of scarlet, of two shekels weight, upon the hea[illegible: 1 span] the Scape-goat, and set him before the place of his sending away; and the other which was to bee killed, before the place of his killing, and then he killed the Sin-offring bullocke, which was for himselfe. Maimony in I[illegible: 1 span] kip. ch. 3. sect. 4. and Talman Ioma. c. 4. to make atonement] as the Goat which was slaine, was for atonement or expiation, v. 16. 17. so was the live goat, as here, and in vers. 21. 22. so that both of them were figures of Christ, who is the atonement (or propitiation) for our sins, 1 Ioh. 2. 2. & 4. 10. for a scape goat] or, to azazel, which is by some thought here to meane the place in the wildernes, where this goat was let goe. Vers. 11. shall make atonement] laying his hands on the head of the beast, confessing and asking pardon of God for his iniquities, trespasses & sins; as is before noted on verse 6. This he was to doe for himselfe first, and for his house: that being reconciled to God, hee might be fit (as a figure of Christ,) to make atonement for the people. Of this the Hebrew doctors say, (speaking of the practice in the ages following:) hee came to his bullocke the second time, and laid both his hands on the head thereof, and confessed a second confession, for himselfe, and his house, and for the sonnes of Aaron (all the Priests) and asked mercie of God, and then killed the bullocke. Maimony, in Iom. hakipp. c. 4. s. 1. So elsewhere (in the same treatise, ch. 2. s. 6.) he mentioneth three confessions which the Priest made this day. One which he made for himselfe at the first, a second, which he made for himself with the other Priests, and both these were upon the bullocke of Sinne-offring which was for himselfe. And the third confession was for all Israel, upon the Scape goat. for his house] that is, saith Sol. Iarchi, for his brethren the Priests, for they all are called his house, as it is written, O house of Aaron, blesse ye the Lord, Psal, 135. 19. And all their atonement was not, save for the uncleannes of the Sanctuarie, and holy things thereof, as in verse 16. That he made atonement for the Priests, is expresly mentioned, in v. 33. Ver. 12. shall take a censer] after the bullock was killed, before the blood was sprinkled, this service of burning incense came betweene, as to prepare the way into the holy place, by the cloud (the smoke of the incense upon the Mercie-seat, verse 13. 14. So Christ before he entred with his owne blood into the most holy place of heaven (Heb. 9. 11. 12. 24.) prepared and sanctified himselfe and his way, by prayer, (which was figured by incense, Rev. 8. 3. 4.) Ioh. 17. Matt. 26. 36. &c. This Censer or Fire-pan (as the word is Englished in Exodus 27. 3.) is called in Greeke Pureion, that is, a Fire vessell; in the new Testament never so named, but Libanotos, an Incense vessel or Censer, Rev. 8. 3. 5. where mention is made of a golden Censer. Of this here, the Hebrewes say; Every (other) day, he whose duty it is to use the Censer, putteth coles in a censer of silver, &c. but this day the high Priest putteth coles in a censer of gold. Maimony in Iom. hakipp. c. 2. sect. 5. before Iehovah] this was the burnt-offring altar, in the courtyard, where fire alwaies burned: but from this manner of speech, the Hebrewes say they tooke the fire from that part of the Altar, which was next to the west, (that is, towards the Sanctuarie:) Maimony, ibidem. chap. 4. sect. 1. So Iarchi expoundeth it, from that side (of the outeraltar) which is before the doore, and that is the west side. of incense] the making, and signification hereof, is shewed on Exodus 30. 34, &c. It figured the prayers and mediation of Christ: Psal. 141. 2. beaten-small] it was beaten the evening before this day: see the notes on Exodus 30. 34. 36. This beating of the incense, figured the agonie of Christ in his prayers before his death, which hee offred up with strong crying and teares: Luke 22. 44. Heb. 5. 7. within the veile] meaning the second veile, (as the Apostle calleth it, Heb. 9. 3.) and so into the most holy place: a figure of heaven it selfe, into which the incense of Christs prayer and mediation should come before God, for his Church, Heb. 9. 24. Rev. 8. 3. 4. Maim. (in Iom hakippur. c. 1. s. 7.) telleth how the Sadducees, which were in the dayes of the second Temple, sayd that the incense for atonement day, was to be put upon the fire in the Temple, without the veile; and when the smoake thereof ascended, it went into the Holy of holies; and their reason was this, because it is written (in Lev. 16. 2.) I will appeare in the cloud upon the Mercie-seat; they said that was the cloud of the incenso: but our wise men (faith he) have taught, that the incense was not burnt but in the holy of holies before the Arke; as it is written (Levit. 16. 13.) upon the fire before the Lord. And forasmuch as they were carefull, in the second Temple, lest the high Priest should incline to the Sadducees, side; they did sweare him, in the evening of Atonement day: the Messengers of the Synedrion, saying unto him: Wee adjure thee by him that hath caused his name to dwell in this house, that thou shalt not change (or alter) any thing of all that wee doe say unto thee. Vers. 13. the cloud of the incense] that is, as the Greeke translateth it, the vapour of the incense. This cloud covering the Mercie-seat, figured the mediation of Christ, by which Gods wrath is turned from his church; as is after said, that he dye not. Compare Revel. 8. 3. 4. The manner of doing this service, they say was thus; the High Priest tooke the Censer with fire in his right hand, and the Cup with incense in his left, &c. and went within the veile, till hee came at the Arke: there [illegible: 1 letter]ee put the Censer betweene the two barres. And in the second Temple, where there was no Arke, he put it upon a stone there set: &c. And he filled the palme of his hand with incense, and put it upon the coles in the censer: and stayed there till the house was full of smoake, and went out. And he went out backward by little and little, with his face to the holy place, and his backe to the Temple, untill he came without the veile. Then prayed he there in the Temple, after hee was come out, but a short prayer: that the people might not be afraid, and test they should say, hee is dead in the Temple. Maimony in Iom hakippurim, chap. 4. sect. 1. Chazkuni here saith, It is said before (in verse 2.) In the cloud I will appeare, &c. and to the end▪ that the might not behold the Majestie of God, as it is written, No man shall see me and live, (Exod. 33. 20.) it was necessary that he should first, darken the house with incense, and after that, he brought the blood in th[illegible: 1 letter] ther. upon] or, over the Testimonie, that is, over the Tables of the Law, which were in the Ark: see Exod. 25. 16. and 31. 18. Vers. 14. blood of the bullocke] which was killed for his owne sinnes, verse 6. 11. and which had beene given (as the Hebrew doctors write) unto one to stirre the same. Hence the Apostle observeth how the high Priest went in, not without blood, which he offred for himselfe, &c. wherein he figured Christ, who should enter heaven, not by the blood of Goats and Buls, but by his owne blood, Heb. 9. 7. 11. 12. though his blood was shed, not for himselfe, (in whom was no sinne,) but for our iniquities. sprinkle with his finger] this was one sprinkling, as Sol. Iarchi and others doe note; and besides this, he after sprinkled seven times. upon] Hebr. on the face, that is, the upper part; which the Greek translateth but upon: and so the Hebrew it selfe as, in verse 15. and before] Hebrew and to the face: so in verse 15. seven times] a number oft used in the legall services; it signified a full and perfect applying, and purging by the blood of Christ: see Levit. 46. and compare Heb. 9. 14.—23. 1 Pet. 1 2. The Hebrewes understand these seven times, to be besides the former, and so to be eight in all: they relate the order of it thus. He killed the bullocke of the sin-offring which was for himselfe, and the goat on the which the Lot fell for the Lord. And he caried their blood into the Temple, and he sprinkled of the blood of them both, in this day, three and fortie sprinklings. First he sprinkled of the blood of the bullocke, eight sprinklings, in the most holy place, betweene the barres of the Arke; neere the Mercie-seat, within an hand-bredth: as it is said, AND BEFORE THE MERCY-SEAT, HE SHALL SPRINKLE, &c. (verse 14.) And he sprinkled there, one above, and seven beneath. By word of mouth wee have beene taught, that this which is said, SEVEN TIMES, is more then the first sprinkling. And he counted them one, two, three, &c left hee should forget, And afterward, he sprinkled of the goats blood, betweene the bars of the Arke eight times; one above and seven beneath; and counted them, as the former. And he turned and sprinkled in the Temple, upon the veile, of the bullocks blood, eight times, one above and seven beneath; for soit is said, OF THE BLOOD OF THE BVLLOCK, VPON THE MERCY-SEAT, AND BEFORE THE MERCIE-SEAT. And he turned and sprinkled of the goats blood likewise, upon the veile, eight times; one above and seven beneath; (verse 15.) and counted them as the former. And afterwards, hee mixed together the two bloods, the bullockes blood, and the goats blood. And sprinkled of them both foure times, upon the foure horses of the golden altar which was in the Temple, (verse 18.) and seven times on the midst if the same altar, (verse 19.) And at all these three and fortie sprinklings, he dipped his finger in the blood, one dipping for every sprinkling; and sprinkled not twise with one dipping. And the rest of the blood, he poured at the westerne bottome of the (brazen) altar that was without. Maimony, in Iom hakippurim, c. 3. s. 4. 5. V. 15. he shall kill the goat] after he had sprinkled of the bullocks blood, for himselfe, hee left it in the Temple, upon a base of gold that was there; and afterward went out of the Temple, and killed the goat: saith Maimony ibidem chap 4. sect. 2. for the people] that as he had offred for himselfe, so he might doe, for the ignorances of the people, as the Apostle saith, Heb. 9. 7. within the veile] into the most holy place, a figure of heaven, whither Christ the fore-runner, entred for us; and whither also our hope, the sure Anker of our soules, entreth by him: Heb. 6. 19. 20. and 10. 19.—23. Vers. 16. because of] or, from the uncleannesses, that is, purging it from them. Hereby appeareth the horrour of sinne: for though the people never went into the Holy place, much lesse into the Most holy; yet such was the power of their iniquities, that the holy Altar, Arke and Sanctuarie it selfe was defiled in the sight of God, and could not bee cleansed without blood: so our sinnes doe defile Gods Church, and his most holy ordinances therein, and doe come up into heaven it selfe; wherein, to we can have no entrance but by the blood of Christ, cleansing us and our way, and purging our consciences from dead workes, to serve the living God: Heb. 9. 7. 11. 14. &c. and all] or, in all their sinnes: see after, on verse 21. that dwelleth] that is, is placed and remaineth; the Greeke translateth builded: unto which phrase Paul hath reference, speaking of Christs greater and more perfect tabernacle, not made with hands, that is, not of this building, Hebr. 9. 11. The Temple of his bodie, (Ioh. 2. 21.) and veile of his flesh, (Hebr. 10. 20.) were by imputation of our sinnes made as unclean, and sprinkled with his owne precious blood; that he might reconcile us unto God. Esa. 53. 2 Cor. 5. 19. 21. It was necessary that (Moses Tabernacle, and Solomons Temple,) the patternes of things in the heavens, should be purified with these (sacrifices forementioned:) but the heavenly things themselves, with better sacrifices then these. Heb. 9. 23. Vers. 17. not be any man] neither of the people, nor of the Priests: onely the high Priest himselfe performed this service in the fight of God. Figuring herein our high Priest Christ Iesus, on whom God laid the inquitie of us all, Esa. 53. 6. who his [illegible: 1 word] selfe, bare our sinnes, in his owne body on the tree, 1 Per. 2. 24. who hath by himselfe purged our sinnes, Hebr. 1. 3. and God by him hath reconciled all things [illegible: 1 word] himselfe, even by him; whether they be things in earth, or things in heaven, Colos. 1. 20. no creature helping, no nor comprehending the riches of his grace, wherein he hath abounded towards us, in [illegible: 1 word] wisedome and prudence, and hath gathered together in one all things in Christ, both which are in the heavens, and which are on earth, even in him, Eph. 1. 8. [illegible: 1 letter]0. These things, the Angels desire to looke into, 1 Pet. 1. 12. and now unto the Principalities and powers in heavenly-places, is made knowne by the Church, the manifold wisedome of God, Eph. 3. 10. V. 18. shall goe out] from the most holy place. to the Altar] of incense which stood in the holyplace. and of the blood of the goat] both bloods mixed together in a basin; as before is noted. and put] Hebr. and give: so this was a striking of his finger with the blood upon the hornes. And hee beg[illegible: 2 letters] (they say) at the Northeast horne; so to the Northwest then to the Southwest, and so to the Southeast: Maimony in Iom hakipp. chap. 4. sect. 2. And of this, when God first appointed the Altar to be made, he said, Aar on shall make atonement upon the hornes of it, [illegible: 1 word] in the yeere; with the blood of the Sin-offring of at [illegible: 1 span] ments: Exod. 30. 10. This Altar being for incense, which figured praiers, (Psal. 141. 2.) and the horses signifying the power of Christs mediation, (as from which voices or answers to the praiers of the saints were heard, Revel. 9. 13.) the cleansing of them by the blood of the Sin-offring, shewed how the infirmities in the faith & praiers of the Saints, are to bee holpen and purified by the death and blood of Christ. Vers. 19. blood upon it] After the Priest had put blood upon the foure hornes: he removed the coles and ashes which were on the golden altar, so that the gold appeared: then he sprinkled of the mixed blood, on the cleane place of the altar, seven times; by the south side, by the place where he had finished the putting therof upon the hornes. And he went out, and poured the residue of the blood, at the westerne bottome of the (brazen) altar that was without, Maim, in Iom hakipp. chap. 4. sect. 2. seven times] for a full and perfect purification, as in verse 14. from the uncleannesses] the imperfections and sinnes, which the people fell into, in their most holy service and prayers. Vers. 21. shall impose] or, shall lay both his hands, which he now did in the name of the people, by this signe discharging them, and laying the burden of all their sinnes upon the beast, a figure of Christ. See the notes on Levit. 1. 4. and all their sinnes] or, in, or with all their sinnes: But the Greeke translateth it and: and so the Hebrew often signifieth, as is noted on Gen. 2. 3. and on Exod. 17. 10. These three, comprehend sinne of all sorts, which the Priest confessed in generall, with the three names here used, (as in the ages following is recorded;) and asked mercy also for them all, saying, Oh Lord, thy people the house of Israel, have sinned, and done iniquitie, and trespassed before thee: Oh Lord make-atonement now for the sinnes and for the iniquities and for the trespasses that thy people the house of Israel, have sinned, and unrighteously done, and trespassed before thee: as it is written in the law of Moses thy servant, that in this day, he shall make-atonement for you, &c. Maimony in Iom hakipp. chap. 4. sect. 2. shall put] Hebr. shall give, that is, affixe or fasten them upon the head of the goat; which being also figure of Christ, shewed how our sinnes should be imputed unto him, and God would lay upon him the iniquitie of us all; that hee which knew no sinne, should be made sinne for us, Esa. 53. 6. 2 Cor. 5. 21. a fit man] or, a man appointed and prepared: Hebr. an opportune ( a timely) man: which the Greeke translateth aready man; the Chaldee, a man that is prepared (or appointed) to goe: and Sol. Iarchi expoundeth it, appointed for it from the day before. Of this, the Hebrewes write, that (in the ages after,) the live goat was led away by one of the Priests thereto appointed: unto a rocke in the wildernesse, twelve miles, (that is, ninetie furlongs) distant from Ierusalem. Every mile (they say) was seven furlongs and an halfe. They made ten boothes betweene Ierusalem, and that rocke in the wildernes; betweene every boothe, there was a miles space: and in every boothe one man or more, that some might accompany him that led the goat, from one boothe to the next. So there being a mile (that is, two thousand cubits) betweene boothe and boothe, that was a Sabbaths dayes journey: and so farre they might accompany him. And there remained betweene the last boothe and the rocke in the wildernesse, two miles. At every boothe, they said unto the man, loe here is meat, and here is water, if his strength failed him, and hee had need to eat, hee might eat: but there never was man (they say) that needed so to doe. [And without necessitie no man might eat, for it was their most solemne Fast.] From the last boothe, they went not with him to the Rocke, but halfe way (one mile, their sabbath daies journey,) and stood a farre off, to see what he did with the goat. When he had put the goat downe the Rocke, they (at the boothes aforesaid) waved with linnen clothes (or white flagges) to the end that they in Ierusalem, might know that the goat was come to the wildernesse. Talmud in Ioma, chap. 6. and Maimony in his Comment thereon, and in his Misneh, in Iom hakippurim, chap. 3. sect. 7. &c. Of their sabbath dayes journey, see the notes on Exodus 16. 29. Vers. 22. all their iniquities] by this it appeareth, that as the killed goat figured Christ killed for the sinnes of his people: so this living goat, figured him also, who bare our griefes, and caried our sorrowes; and on whom God laid the iniquity of us all: Esa. 53. 4. 6. And because Christ was not onely to dye for our offences, but also to rise againe for our justification, Rom. 4. 25. to be crucified through weakenesse, yet to live by the power of God, 2 Cor. 13 4. to be put to death in the flesh, but quickned by the Spirit, 1 Pet. 3. 13. and for that these two things could not fitly be shadowed by any one beast which the Priest having killed, could not make alive againe; therefore God appointed two; that in the slame beast, Christs death, in the live beast, his life and victory might be fore shadowed. Heb. 9. 23. 24.—28. See the like mysterie in the two birds, for the cleansing of the Leper, Levit. 14. 6. 7. Or, the sending of this goat into the wildernesse, (as the former was sacrificed in the Sanctuarie,) might figure out the salvation of Christ communicated with the gentiles and peoples of the world, as Esa. 42. 1. 4. 11. and 49. 6. For the wildernesse is sometime used to signifie peoples; Ezek. 20. 35. The Hebrewes say; The scape goat made-atonement for all the transgressions of the Law, both the lighter, and the more heavy transgressions, whether done presumptuously, or ignorantly, whether they were knowne unto a man, or unknowne; all are expiated by the Scape-goat, if so be the partie doe repent. Maimony in treat. of Repentance, chap. 1. sect. 2. This goat was but a shadow of Christ: and unto repentance, must be added faith: sor God hath set him forth, to bee a propitiation through faith in his blood: Rom. 3. 25. land of separation] or a land cut-off, a land separated, to weet, from other lands, or from all people: that is, as the Chaldee translateth it, a land that is not inhabited; which the Greeke calleth Abaton, waylesse, or inaccessibles; where no man goeth: afterward Moses calleth it a wildernesse. Or it may meane, a place decreed of and determined whither to send him: for the Hebrew word sometime signifieth a decree, Iob 22. 28. Dan. 4. 17. Hereby was figured the utter abolishing of our sinnes by Christ; both from the face of God, that they should not appeare against us before him, to be imputed unto us: and also from us, that sinne should have no more dominion over us, nor we serve it any longer; but having our consciences purged from dead workes, should serve the living God. 2 Cor. 5. 19. Heb. 9. 26. 14. Rom. 6. 6. 12. So the Prophet speaking of the like grace, saith unto God, Thou wilt cast all their sinnes, into the depths of the sea; Mich. 7. 19. And this word which Moses here useth, is not elsewhere used in like sort for a land, but for cutting off of other things, and in particular is applied to Christ, working our redemption, that hee was cut-off out of the land of the living, Esa. 53. 8. which the holy Ghost expoundeth thus, his life was taken from the earth, Act. 8. 33. and whereof himselfe speaking said, whither I goe, ye cannot come: Ioh. 13. 33. That eternall Spirit through which Christ offred himselfe without spot unto God, (Heb. 9. 14.) and by which he was made-alive after death (1 Pet. 3. 18.) inabled his flesh or manhood, to suffer such things as no other creature could come neere unto: and thereby Sin is put-away, and the body of sinne, abolished, Heb. 9. 26. Rom. 6. 6. The Hebrewes say, of this goat sent away, that the man which caried it, threw it downe the rocke, and so it dyed: Thalmud in Ioma, chap. 6. Vers. 23. Aaron shall come] whiles the goat afore-said was going to the wildernesse, these services following began, and other after them in this order as the Hebrewes have recorded; After he hath sent away the goat, by the hand of him that led him, hee returneth to the bullocke and goat, wholse blood hee had sprinkled within (the Sanctuarie) and openeth them, and taketh out their fat, which he putteth in a vessell, to burne them upon the Altar. And he cutteth the rest of their flesh into great pieces, but one cleaving to another, and not parted asunder: and them he sondeth by the hand of others, to be caried out to the place of burning (without the campe, Levit. 16. 27.) When the (Scape-) goat is come to the wildernesse, the high Priest goeth out into the womens court, to read the Law. And whiles hee is reading, they burne the bullocke and the goat in the place of the ashes (without the citie:) therefore hee that seeth the high Priest when he readeth, seeth not the bullocke and the goat burnt. When he readeth, all the people stand before him: and the minister of the Congregation taketh up the booke of the Law, and giveth it to the Chief of the congregation, and he to the Sagan (or second chiefe Priest) and the Sagan giveth it to the high Priest, who standeth up when he receiveth it, and standeth and readeth the 16. of Leviticus, and Levit. 23. 27.—32. &c. And when he readeth, he blesseth (God) before and after, &c. After this hee putteth off his white garments, and washeth himselfe, and putteth on his golden garments, and sanctifieth his hands and his feet, and offreth the goat, which is for the generall addition to this daies service (Numb. 29. 11.) and offreth his owne ram, and the peoples ram, as it is said, AND HE SHAL COME FORTH, AND SHALL MAKE HIS BVRNT-OFFRING, AND THE BVRNT-OFFRING OF THE PEOPLE: Lev. 16. 24. And he burneth (on the altar) the fat of the bullocke and of the goat that were burnt (without the campe;) And he offreth the daily evening sacrifice, [the Lambe. Numb. 28. 3.] and trimmeth the Lempes, as on other dayes, (Exod. 27. 21.) After this, he sanctifieth his hands and his feet, and putteth off the golden garments, and putteth on his owne (common) garments, and goeth to his house; and all the people doe accompany him to his house; and he keepes afeast, for that he is come out in peace, out of the Sanctuarie. Maimony in Iom hakippurim, chap. 3. sect. 7. 11. and chap. 4. sect. 2. leave them there] to weet, (as in the ages following,) they left them in some of the holy chambers which were about the Sanctuarie, Ezek. 44. 19. Of this, the Hebrewes write, The white garments, wherein he served on the fasting day, he never served in them the second time; but they were laid upon the place where he put them off; as it is said, HE SHAL LEAVE THEM THERE; and they might not be put to any use. Maim. in Keleihamikdash (or, Implements of the Sanctuarie,) chap. 8. sect. 5. Vers. 24. wash his flesh] that is, as the Greeke translateth, his body: so he washed before hee put on the linnen garments, verse 4. and this was an usuall rite, so oft as hee shifted his clothes; as from this place the Hebrewes teach, saying; Every time that he changeth garments, and putteth off garments, and putteth on other garments, he is charged to wash or baptise.) And the high Priest washed five times, and sanctified (that is, washed his hands and feet) ten times this day. As, at first hee put off his common garments which he wore, and washed [or baptised his whole body] and came-up and wiped himselfe, and put on the golden garments, and sanctified his hands and his feete. A[illegible: 2 letters] he killed the daily sacrifice, and trimmed the Lampes, &c. and offred the bullocke and 7. lambs. And after that he sanctified his hands and his feete, and put off the golden garments, and washed and wiped himselfe, and put on the white garments: and sanctified his hands and his feete, and served the service of the day, [as is before shewed] Afterwards, hee sanctified his hands and his feete, and put off the white garments, and washed him-selfe and wiped, and put on the golden garments, and sanctified his hands and his feete; and offred the God for sinne, which was added to this dayes service, and his owne Ram, and the peoples Ram, which were burntoffrings: and burnt on the altar the fat of the bullock[illegible: 1 letter] and goat that were burnt without, and offred the day evening sacrifice. And after that, he sanctified his hands and feete, and put off the golden garments, and washed and wiped himselfe and put on the white garments and sanctified his hands and feete; and went into the most holy place, and brought out from thence the incense[illegible: 1 span] and the censer; and after that sanctified his hands and his feete, and put off the white garments: and washed and wiped himselfe, and put on the golden garments, and sanctified his hands and feete, and burnt the evening incense due for every day, and trimmed the Lamps; and sanctified his hands and feete; and put-off the golden garments, and put on his common garments, and were out. All these washings and sanctifyings were in the Sanctuary, except the first washing which he might die without, &c. If the high Priest were an old man, [illegible: 1 word] sicke: they tooke off the cold from the water by [illegible: 1 word] made hot in the fire, or by mixing hot water with the cold. All other dayes the high Priest sanctifieth his [illegible: 1 word] and feet from the Laver [of brasse] as the other Priests doe: but this day, for honours sake, he sanctifieth from a golden vessell. Maimony in Iom hakipp. chap. 2. sect. 2. 3. 4. 5. Of these and the like, the Apostle saith; their services stood onely in meats and [illegible: 1 word], and divers baptismes (or washings,) and carnall or dinantes imposed on them, untill the time of refor [illegible: 1 span] (or bettering:) Heb. 9. 10. which spiritually taught them and us, to draw neere with a true heart, and full assurance of faith, having our hearts sprinkled from an evill conscience, and our bodies washed with pure water; Heb. 10. 22. See the notes on Exod. 30. 19. 20. his garments] his ordinarie high Priests garments, appointed in Exod. 28. wherein he was to performe his daily service in the sanctuarie. Sol. Iarcht expoundeth it, the eight garments wherein hee serveth all daies of the yeere. shall make] or, shall doe, that is, shall offer his burnt offring, that was the Ram, in verse 3. and the peoples ram, vers. 5. which figured the accomplishment of their atonement, Levit. 1. 4. and the presenting of themselves unto God, as new creatures, to performe unto him their reasonable service; Rom. 12. 1. Vers. 25. shall burne] or shall perfume: for the burning of the fat upon the altar, and the burning of the body without the campe, verse 27. Moses expresseth here and usually by two divers words. What the fat signified, is noted on Ex. 29. 13. Lev. 3. 3. upon the Altar] the brazen altar in the courtyard; for on the goldē altar it might not be burnt, Ex. 30. 9. Vers. 26. he that sent away] that is, as the Chaldee explaineth it, he that led (or caried) away: that fit man forementioned in verse 21. for the scape-goat] Hebr. for (or to) Azazel; which some take here to be the place in the wildernesse. The Greeke translateth it, that which was sent away unto dismission. his flesh] in Greeke, his body: which was a signe that he was uncleane, as Levit. 15. 5. The like is said of the man that burned the red heiffer of whose ashes the water of sprinkling the uncleane, was made, in Num. 19. 8. afterward] at evening, for till then hee was uncleane, Levit. 15. 5. After he had beene with the goat, at the Rocke, hee came and remained under the last boothe, (of the ten before noted on verse 21.) untill it was darke: saith Maimony in Iom hakipp. c. 3. s. 7. Vers. 27. without the Campe] So the blood of this Sacrifice was caried into the holy and most holy places; the sat was burned on the altar in the court-yard; the body was burned without the Campe. The mysterie is opened by the Apostle, that Christ cu[illegible: 1 letter] Sin-offring and sacrifice of atonement, and also our high Priest, entred into the holy place of heaven, not with the blood of others, but by his owne blood, and obtained eternall redemption: Heb. 9. 11. 12. 23, And as the bodies of these beasts, were burnt without the campe: so Iesus, that hee might sanctifie the people with his owne blood, suffered without the gate (of Ierusalem:) Let us goe forth therefore unto him, without the campe, bearing his reproach; for here have we no continuing citie, but we seeke one to come: Heb. 13. 11. 14. See the notes, on Levit. 4. 12. & 6. 30. Vers. 28. his flesh] in Greeke, his bodie: for th[illegible: 1 letter] cause foreshewed on verse 26. Vers. 29. a statute for ever] Hebr. for a statute of eternitie: that is, an everlasting ordinance. Meaning from yeere to yeere, till the ever of the Iubilee (as the Iewes use to speake) that is, till Christ should come, in whom all these figures have an end. So ever is ended at the Iubilee, as is noted on Exod. 21. 6. tenth day] This service being done upon this day, every yeere; shewed the inabilitie both of this Priesthood and of these sacrifices, to make atonement in deed for the people; as it is written; For the Law, having a shadow of good things to come, and not the very image of the things, can never with those sacrifices which they offred yeere by yeere continually, make the commers thereunto perfect. For then would they not have ceased to be offred, because that the worshippers once purged, should have had no more conscience of sinnes? But in those, (there is) a remembrance againe of sinnes every yeere. For it is not possible that the blood of buls and of goats, should take away sinnes. Wherefore when [Christ] commeth into the world hee saith: Sacrifice and offring thou wouldest not; but a body hast thou prepared me. Heb. 10. 1. 5. The commandement of fasting & sanctifying this tenthday, is againe repeated in Levit. 23. 27.—32. the sacrifices which it should have more then other dayes, are expressed in Numb. 29. 7.—11. And the Iubilee (which was every fiftieth yeere) began and was soiemnly proclaimed with trumpet, upon this tenth day, Lev. 25. 8. 9. a shadow of that acceptable yeere of the Lord, the yeere of freedome, which Christ hath proclaimed by the trumpet of his Gospell, Luke 4. 18. 19. 21. 2 Cor. 6. 2. afflict your soules] the Greek translateth, humble your soules: by the soule, the body also is comprehended, even the whole person, as is noted on Levit. 2. 1. Gen. 12. 5. Affliction or humiliation, is inwardly by godly sorrow for sinne, which worketh repentance, carefulnesse, indignation, feare, vehement-desire, zeale and revenge, 2 Cor. 7. 10. 11. and a judging of our selves, 1 Cor. 11. 31. and loathing our selves for the evils which we have committed, Ezek. 6. 9. Outwardly by fasting, and abstinence from all fleshly delights. By the Hebrew canons, they were to abstain this day from five things; from meat and drink; from washing themselves, from anointing, from putting on the shooes (and all fine apparell,) and from carnall copulation. Maimony in treat. of the Rest of the tenth day, c. 1. s. 4. 5. The Scriptures confirm these; as David afflicted his soule with fasting, Psal. 35. 13. Daniel, by it, and by not anointing; Dan. 10. 3. 12. Israel, by putting off their ornaments; Ex. 33. 4. 6. David, by going barefoot, 2 Sam. 15. 30. & wearing sackcloth, Psal. 35. 13. and not washing nor anointing. 2 Sam. 12. 20. 21. Vrias, by not lying with his wife, 2 Sam. 11. 11. But the chiefest of these was fasting, and the day is called the Fast, in Act. 27. 9. and the time by the law, is from evening to evening, beginning the ninth day of the moneth at even, Levit. 23. 32. by which words the Hebrewes gather, that they were to begin to fast and to afflict themselves in the evening of the ninth day next before to the tenth, and so in the end of it, to tary in their affliction a little of the night after the tenth day; and therefore that it was necessary to adde somewhat of the working day, unto the holy day, both before and after. But they exempted from this fast, such as were sicke, and all children under nine yeeres of age. Maimony in treat of the Rest of the tenth day, chap. 1. sect. 6. and chap. 2. sect. 8. 10. Moreover under this name of afflicting themselves, and fasting, the Lord required the putting away of all sinne; and amendment of life; as, to loose the bands of wickednesse; to undoe the heavy burdens, and to let the oppressed goe free, and to breake every yoke; to deale bread to the hungry to cover the naked, and the like; Esa. 58. 6. 7. And so it figured our mortification with Christ; that as in the sacrifices killed, his humiliation unto the death, was fore-shadowed, Phil. 2. 8. so by the humiliation of the Church, our suffrings with him were signified; our baptising into his death and buriall, and our walking in newnesse of life, our old man being crucified with him; that the body of sinne might bee destroyed. Rom. 6. 3. 4. 6. 1 Pet: 2. 21. Vnlesse we doe this, we may fast, but the Lord seeth it not; and afflict our soule, but he taketh no knowledge; neither can wee make our voice to be heard on high; Esa. 58. 3. 4. any worke] for this was a solemne sabbath, verse 31. and by ceasing from worke, figured that they which would have expiation and atonement by Christs day, must cease from their owne workes, to doe the worke of God; beleeving in him whom hee hath sent: Heb. 4. 10. Ioh. 6. 29. stranger] in Greeke, Proselyte: by the homeborne, are meant Israelites borne in that land: the stranger, was of the heathens, joyned to the faith and Church of Israel: such were bound to all Israels ordinances. See Exod. 12. 19. 48. 49. Vers. 30. he shall] that is, God by the Priest (as verse 32.) shall make etonement (or expiation) to cleanse (or purifie) you. Herein was figured the power and efficacie of Christs Priesthood, and sacrifice: that he expiateth and maketh atonement for our sinnes with God, 1 Ioh. 2. 1. 2. and cleanseth us by his blood and spirit from all sinne: 1 Iohn 1. 7. Romans 8. 9. 10. 11. Vers. 31. sabbathisme] or rest: this word the Apostle keepeth in Heb. 4. 9. and being joyned to the word sabbath, it noteth an exact and carefull rest: therfore God threatneth to destroy them that did any worke this day Levit. 23. 30. See also the notes on Exod. 16. 23. Vers. 32. whom he] that is, whom God shall anoint; or, which shall be anointed, as the Greek translateth whom they shall anoint. Such words are often used without designing any person; as is noted on Genes. 16. 14. By this anointed, the high Priest is meant, Levit. 21. 10. shall fill] that is, shall consecrate, see Exod. 29. 9. The Greeke translateth, shall perfect (or consecrate) his hands. Herein he also figured the Sonne of God, who is our high Priest perfected (or consecrated) for evermore, Hebr. 7. 28. garments of holinesse] the foure forementioned, verse 4. called in Greeke a holy stole (or robe:) which word is used in Rev. 6. 11. and 7. 9. 13. 14. where the Saints that came out of their tribulation, are arayed in white stoles (or robes,) which they have washed and made white in the blood of the Lamb Christ. The mysterie of these garments is there touched: and by it we may learne, why the high Priest, in the worke of Expiation, might have none but white garments this day. Vers. 33. the Sanctuarie of holinesse] that is, as the Greeke translateth, the holy of the holy, meaning the most holy place: into which hee went first with incense and blood: verse 12. 13. 14. 15. 16. the Tent] the Holy place or first Tabernacle; which he secondly expiated, verse 16. &c. all the people] in Greeke all the congregation. Because the expiation of the whole Church dependeth thus on the high Priest, so that if he were uncleane, or [illegible: 1 word] in his ministration, he was in danger of death by the hand of God, (Lev. 10. 1. 2. 3. and 16. 2.) and so the Church should want atonement for th[illegible: 1 span] sinnes: therfore the high Councell or Magistrat[illegible: 2 letters] looked carefully unto him, both for his puritie, an[illegible: 1 letter] for information of him in his duty this day. [illegible: 1 word] is said, that Seven daies before the day of atonement, they separated the high Priest from his owne house, [illegible: 1 word] his chamber which was in the Sanctuarie: and kept him from his wife, all those seven daies, lest his wife should be in her disease, and so he become uncleane seven daies. [as Levit. 15. 24.] and might not serve. And they appointed with him, an other high Priest; that [illegible: 1 word] any pollution happened unto him, the other might serve in his stead. Whether the pollution happened unto him before the daily morning sacrifice, or after he had offred the oblations; this (other) that was taken in his stead, needed no institution (or consecration,) but began his administration where the first did leave off: &c. D[illegible: 1 letter]ring these seven daies, they sprinkled him with the ashes of the heiffer, in the third day after his separation, and is the seventh [according to Num. 19. 10. 12.] which was the evening of Expiation day; lest hee should be def[illegible: 1 span] by any dead, and not know of it, &c. All the seven daies, they inured him with the services. Hee sprinkled the blood, and burned the incense, and trimmed the la[illegible: 1 span]; and burned the daily sacrifices on the Altar, that [illegible: 1 word] might be acquainted with the service on Expiation day. And they appointed unto him some Elders, of the [illegible: 1 word] ders of the Synedrion (or Councell,) which did read before him, and teach him the service of the day, and the order of it. And they spake to the high Priest to [illegible: 1 word] himselfe, lest he should have forgotten, or lest he shall not have learned this thing. And on the even of the Atonement day, in the morning early, they set him [illegible: 1 word] the East gate, and brought before him, buls and r[illegible: 2 letters]s and sheepe, that hee might bee acquainted and inured with the service. All the seven daies, they restrained him not from meat or drinke: but in the even of Atonement day, they suffred him not to eat much, because meat bringeth sleepe; and they would not suffer [illegible: 1 word] to sleepe, lest any accident (of the night, as Deut. 23. 10.) should be seene; &c. Maimony in Iom hakipp. chap. 1. sect. 3. 6. and Thalmud. Bab. in Ioma, chap. 1. H[illegible: 2 letters] ever it were for all these rites; the Lord who [illegible: 1 word] red sanctitie and cleannesse in all his Priests [illegible: 1 span] times of their service, Levit. 22. 3. required it [illegible: 1 word] carefully of the High Priest on this day; where he most solemnly figured Christ in his office [illegible: 1 word] worke; of whom it is said, that In all things it [illegible: 1 word] ved him to bee made like unto his brethren, that [illegible: 1 word] might be a mercifull and faithfull high Priest, in things [illegible: 3 letters]taining to God, to make atonement for the sinnes of the people. For such an high Priest became us, who is holy, harmelesse, undefiled, separate from sinners, and made higher then the heavens; Heb. 2. 17, and 7. 26.