11“Then Aaron shall offer the bull of the sin offering which is for himself and make atonement for himself and for his household, and he shall slaughter the bull of the sin offering which is for himself. 12“He shall take a firepan full of coals of fire from upon the altar before the LORD and two handfuls of finely ground sweet incense, and bring it inside the veil. 13“He shall put the incense on the fire before the LORD, that the cloud of incense may cover the mercy seat that is on the ark of the testimony, otherwise he will die. 14“Moreover, he shall take some of the blood of the bull and sprinkle it with his finger on the mercy seat on the east side; also in front of the mercy seat he shall sprinkle some of the blood with his finger seven times.

      15“Then he shall slaughter the goat of the sin offering which is for the people, and bring its blood inside the veil and do with its blood as he did with the blood of the bull, and sprinkle it on the mercy seat and in front of the mercy seat. 16“He shall make atonement for the holy place, because of the impurities of the sons of Israel and because of their transgressions in regard to all their sins; and thus he shall do for the tent of meeting which abides with them in the midst of their impurities. 17“When he goes in to make atonement in the holy place, no one shall be in the tent of meeting until he comes out, that he may make atonement for himself and for his household and for all the assembly of Israel. 18“Then he shall go out to the altar that is before the LORD and make atonement for it, and shall take some of the blood of the bull and of the blood of the goat and put it on the horns of the altar on all sides. 19“With his finger he shall sprinkle some of the blood on it seven times and cleanse it, and from the impurities of the sons of Israel consecrate it.

      20“When he finishes atoning for the holy place and the tent of meeting and the altar, he shall offer the live goat. 21“Then Aaron shall lay both of his hands on the head of the live goat, and confess over it all the iniquities of the sons of Israel and all their transgressions in regard to all their sins; and he shall lay them on the head of the goat and send it away into the wilderness by the hand of a man who stands in readiness. 22“The goat shall bear on itself all their iniquities to a solitary land; and he shall release the goat in the wilderness.

      23“Then Aaron shall come into the tent of meeting and take off the linen garments which he put on when he went into the holy place, and shall leave them there. 24“He shall bathe his body with water in a holy place and put on his clothes, and come forth and offer his burnt offering and the burnt offering of the people and make atonement for himself and for the people. 25“Then he shall offer up in smoke the fat of the sin offering on the altar. 26“The one who released the goat as the scapegoat shall wash his clothes and bathe his body with water; then afterward he shall come into the camp. 27“But the bull of the sin offering and the goat of the sin offering, whose blood was brought in to make atonement in the holy place, shall be taken outside the camp, and they shall burn their hides, their flesh, and their refuse in the fire. 28“Then the one who burns them shall wash his clothes and bathe his body with water, then afterward he shall come into the camp.

An Annual Atonement

      29“This shall be a permanent statute for you: in the seventh month, on the tenth day of the month, you shall humble your souls and not do any work, whether the native, or the alien who sojourns among you; 30for it is on this day that atonement shall be made for you to cleanse you; you will be clean from all your sins before the LORD. 31“It is to be a sabbath of solemn rest for you, that you may humble your souls; it is a permanent statute. 32“So the priest who is anointed and ordained to serve as priest in his father’s place shall make atonement: he shall thus put on the linen garments, the holy garments, 33and make atonement for the holy sanctuary, and he shall make atonement for the tent of meeting and for the altar. He shall also make atonement for the priests and for all the people of the assembly. 34“Now you shall have this as a permanent statute, to make atonement for the sons of Israel for all their sins once every year.” And just as the LORD had commanded Moses, so he did.

Parallel Verses

New American Standard Bible (©1995)
"Aaron shall enter the holy place with this: with a bull for a sin offering and a ram for a burnt offering.

GOD'S WORD® Translation (©1995)
"This is what Aaron must do in order to come into the holy place: He must take a bull as an offering for sin and a ram as a burnt offering.

King James Bible
Thus shall Aaron come into the holy place: with a young bullock for a sin offering, and a ram for a burnt offering.

Douay-Rheims Bible
Unless he first do these things: He shall offer a calf for sin, and a ram for a holocaust.

Darby Bible Translation
In this manner shall Aaron come into the sanctuary: with a young bullock for a sin-offering, and a ram for a burnt-offering.

English Revised Version
Herewith shall Aaron come into the holy place: with a young bullock for a sin offering, and a ram for a burnt offering.

Webster's Bible Translation
Thus shall Aaron come into the holy place: with a young bullock for a sin-offering, and a ram for a burnt-offering.

World English Bible
"Herewith shall Aaron come into the sanctuary: with a young bull for a sin offering, and a ram for a burnt offering.

Young's Literal Translation
'With this doth Aaron come in unto the sanctuary; with a bullock, a son of the herd, for a sin-offering, and a ram for a burnt-offering;

Cross References

Hebrews 9:7 but into the second, only the high priest enters once a year, not without taking blood, which he offers for himself and for the sins of the people committed in ignorance.

Leviticus 4:1 Then the LORD spoke to Moses, saying,

Leviticus 16:6 "Then Aaron shall offer the bull for the sin offering which is for himself, that he may make atonement for himself and for his household.

Numbers 29:11 one male goat for a sin offering, besides the sin offering of atonement and the continual burnt offering and its grain offering, and their drink offerings.

Commentary

Matthew Henry's Whole Bible Commentary

Chapter 16

In this chapter we have the institution of the annual solemnity of the day of atonement, or expiation, which had as much gospel in it as perhaps any of the appointments of the ceremonial law, as appears by the reference the apostle makes to it, Heb. 9:7, etc. We had before divers laws concerning sin-offerings for particular persons, and to be offered upon particular occasions; but this is concerning the stated sacrifice, in which the whole nation was interested. The whole service of the day is committed to the high priest. I. He must never come into the most holy place but upon this day (v. 1, 2). II. He must come dressed in linen garments (v. 4). III. He must bring a sin-offering and a burnt-offering for himself (v. 3), offer his sin-offering (v. 6-11), then go within the veil with some of the blood of his sin-offering, burn incense, and sprinkle the blood before the mercy-seat (v. 12-14). IV. Two goats must be provided for the people, lots cast upon them, and, 1. One of them must be a sin-offering for the people (v. 5, 7-9), and the blood of it must be sprinkled before the mercy-seat (v. 15-17), and then some of the blood of both the sin-offerings must be sprinkled upon the altar (v. 18, 19). 2. The other must be a scape-goat (v. 10), the sins of Israel must be confessed over him, and then he must be sent away into the wilderness (v. 20-22), and he that brought him away must be ceremonially unclean (v. 26). V. The burnt-offerings were then to be offered, the fat of the sin-offerings burnt on the altar, and their flesh burnt without the camp (v. 23-25, 27, 28). VI. The people were to observe the day religiously by a holy rest and holy mourning for sin; and this was to be a statute for ever (v. 29, etc.).

Verses 1-4

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. 10:1. 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. 4:11), 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. 10:19, 20); and we come boldly (not as Aaron must, with fear and trembling) to the throne of grace, or mercy-seat, Heb. 4:16. 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. 2:6. 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 Co. 3:18.

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.

Calvin's Commentary

1. And the LORD spake unto Moses after the death of the two sons of Aaron, when they offered before the LORD, and died;

1. Loquutus est autem Jehova ad Mosen postquam mortui sunt duo ex filiis Aharon: qui dum accederent coram Jehova mortui sunt.

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.

2. Dixitque Jellova ad Mosen, Loquere ad Aharon fratrem tuum, ut ne ingrediatnr omni tempore sanctuarium intra velum coram propitiatorio quod est supra arcata, ne moriatur: in nube enim apparebo supra propitiatorium.

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

3. Cum hoc ingredietur Aharon sanctuarium, eum juvenco filio bovis in hostiam pro peccato, et ariete in holocaustum.

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.

4. Tunica linca saneta induet se, et femoralia linea erunt super carnem ejus, balteoque lineo accinget se, et mitra linea velabit sese: vestes sanctitatis sunt: lavabitque aqua carnem suam, et induct se illis.

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.

5. A coetu autem filiorum Israel accipiet duos hircos caprarum in hostiam pro peccato, et arietem unum in holocaustum.

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.

6. Offeretque Aharon juvencum sacrificii pro peccato suum, et expiationem faciet pro se et pro domo sua.

7. And he shall take the two goats, and present them before the LORD at the door of the tabernacle of the congregation.

7. Postea caplet duos hircum, quos statuet coram Jehova ad ostium tabernaculi conventionis.

8. And Aaron shall cast lots upon the two goats; one lot for the LORD, and the other lot for the scapegoat.

8. Mittetque Aharon super duos illos hircum sortes, sortem unam Jehovae, et sortem alteram pro azazel.

9. And Aaron shall bring the goat upon which the LORD'S lot fell, and offer him for a sin offering.

9. Offeret autem Aharon hircum super quem ceciderit sots pro Jehovae, et faciet eum pro peccato.

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.

10. Hircum vero super quem ceciderit sors pro azazel, statuet vivum coram Jehova ad emundandum per illum, ad emittendum illum in azazel in desertum.

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:

11. Offeret autem Aharon juvencum pro hostia peccati suum, et expiationem faciet pro se et pro domo sua, mactabitque juvencum pro hostia peccati suum.

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:

12. Assumet quoque plenum thuribulum prunis ignitis de altari a conspectu Jehovae, et plenas volas suas de incenso aromatico comminuto, et inferet intra velum.

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:

13. Ponetque incensum super ignero coram Jehova: operietque nubes incensi propitiatorium quod est super testimonium, et non morietur.

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.

14. Deinde accipiet de sanguine juvenei, et asperget digito suo contra faciem propitiatorii ad orientem: coram propitiatorio inquam asperget septem vicibus de sanguine illo, digito suo.

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:

15. Mactabit praeterea hircum hostiam pro petcato, qui fuerit populi, et inferet sanguinem ejus intra velum: facietque de sanguine ejus quemadmodum fecit de sanguine juvenci, aspergens scilicet illum supra propitiatorium, et coram propitiatorio.

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.

16. Et emundabit sanctuarium ab immunditiis filiorum Israel, eta praevaricationibus eorum, cunctisque pectaris eorum: sic quoque faciet tabernaculo conventionis quod moratur cum eis in medio immunditiarum corum.

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.

17. Nullus autem homo erit in tabernaculo conventionis dum egredietur ipse ad emundandum in sanctuario, donec egrediatur ipse: et expiationem fecerit pro se et pro domo sua, et pro universo coetu 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.

18. Exibit autem ad altare quod est coram Jehova: et expiabit illud: tolletque de sanguine juvenci, ac de sanguine hirci, et ponet super cornua altaris per circuitum.

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.

19. Aspergetque super illud de sanguine illo, digito suo, septem vicibus, ac mundabit illud, sanctificabitque ab immunditiis filiorum Israel.

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:

20. Qunm autem finierit expiare sanctuarium tabernaculumque conventionis et altare, tune offeret hircum vivum.

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:

21. Imponetque Aharon ambas manus suas super caput hirei vivi, et confitebitur super illud onmes iniquitates filiorum Israel, et omnes praevaricationes eorum cum omnibus peccatis eorum: et ponet illa super caput hirci, ac emitter ilium per manum viri praeparati in desertum.

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.

22. Et portabit hircus ille super se omnes iniquitates eorum in terram inhabitabilem: et abire sinet hircum ilium in deserto.

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:

23. Veniet post haec Aharon in tabernaculmunconventionis, et exuet se vestibus lineis, quibus induerat se dum ingrederetur sanctuarium, et ponet eas ibi.

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.

24. Lavabitque carnem suam aqua in loco sancto: et induct se vestibus suis: egredietur autem et faciet holocaustum populi, et expiationem faciet pro se et pro populo.

25. And the fat of the sin offering shall he burn upon the altar.

25. Adipem vero hostira pro peccato adolebit super altare.

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.

26. Qui veto deduxerit hircum in azazel, lavabit vestimenta sua, postea quam laverit carnem suam aqua, et postea ingredietur castra ipsa.

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.

27. Juvencum autem pro peccato, et hircum pro delicto quorum illatus fuerit sanguis ad emundandum in sanctuario, educet extra castra, et comburent igni pellem eorum, et carnes eorum, et fimum eorum.

28. And he that burneth them shall wash his clothes, and bathe his flesh in water, and afterward he shall come into the camp.

28. Et qui combusserit ea, lavabit, vestimenta sua, postquam laverit carnem suam aqua, et postea ingredietur castra.

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:

29. Eritque vobis in statutum perpetuum: mense septimo decima die mensis affligetis animas vestras: neque opus ullum facietis, indigena et peregrinus qui peregrinatur in medio vestri.

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.

30. In hac enim die expiabit vos ut emundet vos ab omnibus peccatis vestris, coram Jehova mundabimini.

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

31. Sabbathum quietis est vobis, et affligetis animas vestras statuto perpetuo.

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:

32. Expiabit enim sacerdos quem unxerit ungens, et cujus consecraverit manum ad fungendum sacrificio pro patre suo, inductque se vestibus lineis, vestibus sanctis.

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.

33. Et expiabit sanctuarium sanctitatis et tabernaculum conventionis, altare quoqne expiabit et sacerdotes, et cunctum populum congregationis expiabit.

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.

34. Eritque hoe vobis in statutum perpetuum, ad emundandum filios Israel ab omnibus peccatis suis, semel quotannis. Et fecit Moses secundum quod praeceperat ei Jehova.

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 (katharma vel peripsema [242] ) 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, (katharma,) 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, [243] 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, [244] 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, apopompaion 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 [245] invented certain gods, called alexikakous. 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 [246] 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;" [247] 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 (anaimaton) sacrifice; yet it is expressly called an "offering," [248] 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 (kathapma) 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.

Footnotes:

[242] The two Greek words here used are the same as those employed in 1 Corinthians 4:13 os perikatharmata (or, with others, hosperei katharmata) tu kosmu egenethemen, panton peripsema heos arti; 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., [19]vol. 1, p. 1650 says that katharma "denotes a man who, by public execrations is devoted, with the view to the cleansing of a city, etc."

[243] "Piaculum." -- Lat. "Une beste maudite." -- Fr.

[244] C. adopts the opinion of S. M. in regarding Azazel as the name of a place. Most lexicographers agree that, z'zl cannot well mean anything else than what is its necessary translation, if divided thus z 'zl, viz., the goat departing. -- W

[245] Thus Jupiter is addressed: -- Doron alexikakoio Dios -- Orph. Lithika, i. and Lactantius says, that an image of Apollonius was worshipped at Ephesus, "sub Herculis Alexieaci nomine constitutum." -- De Just. v. 3.

[246] "Pour faire ce perfum exquis et solennel:" to make the exquisite and solemn incense-offering. -- Fr.

[247] Margin, A.V.

[248] C. refers to his own translation, "tunc offeret hircum vivum." Lorinusin loco says, "The Greek prosaxei signifies he shall bring or lead near, (offeret vel adducet ) Although hqryv hikriub, is not infrequently rendered to offer.

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The Day of Atonement
'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 …
Alexander Maclaren—Expositions of Holy Scripture

The Day of Atonement
Now, I shall invite your attention to the ceremonies of this solemn day, taking the different parts in detail. First, we shall consider the person who made the atonement; secondly, the sacrifice whereby the atonement was typically made; thirdly, the effects of the atonement; and fourthly, our behaviour on the recollection of the atonement, as well set forth by the conduct prescribed to the Israelites on that day. I. First, THE PERSON WHO WAS TO MAKE THE ATONEMENT. And at the outset, we remark that …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 2: 1856

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The order of events on the Day of Atonement are described in Leviticus 16, a chapter which is exceedingly rich in its typical signification. The Day of Atonement had to do with the putting away of Israel's sins, therefore, its dispensational application refers mainly to Israel though, as we shall see, the Church was also typically represented. We shall not now attempt anything more than a bare outline of the happenings of that most memorable day on Israel's sacred calendar. The order of its ritual …
Arthur W. Pink—The Redeemer's Return

The Great High-Priest.
"Having then a great High-priest, Who hath passed through the heavens, Jesus the Son of God, let us hold fast our confession. For we have not a high-priest that cannot be touched with the feeling of our infirmities; but One that hath been in all points tempted like as we are, yet without sin. Let us therefore draw near with boldness unto the throne of grace, that we may receive mercy, and may find grace to help us in time of need. For every high-priest, being taken from among men, is appointed for …
Thomas Charles Edwards—The Expositor's Bible: The Epistle to the Hebrews

Fifth Sunday in Lent
Text: Hebrews 9, 11-15. 11 But Christ having come a high priest of the good things to come, through the greater and more perfect tabernacle, not made with hands, that is to say, not of this creation, 12 nor yet through the blood of goats and calves, but through his own blood, entered in once for all into the holy place, having obtained eternal redemption. 13 For if the blood of goats and bulls, and the ashes of a heifer sprinkling them that have been defiled, sanctify unto the cleanness of the flesh: …
Martin Luther—Epistle Sermons, Vol. II

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^C Luke XVIII. 9-14. ^c 9 And he spake also this parable unto certain who trusted in themselves that they were righteous, and set all others at nought [It is commonly said that this parable teaches humility in prayer, but the preface and conclusion (see verse 14) show that it is indeed to set forth generally the difference between self-righteousness and humility, and that an occasion of prayer is chosen because it best illustrates the point which the Lord desired to teach. The parable shows that …
J. W. McGarvey—The Four-Fold Gospel

The Intercession of Christ
Who is he that condemneth? It is Christ that died, yea rather that is risen again, who is even at the right hand of God, who also maketh intercession for us! T he Redemption of the soul is precious. Fools make mock of sin (Proverbs 14:9) . But they will not think lightly of it, who duly consider the majesty, authority, and goodness of Him, against whom it is committed; and who are taught, by what God actually has done, what sin rendered necessary to be done, before a sinner could have a well-grounded …
John Newton—Messiah Vol. 2

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In two things chiefly does the fundamental difference appear between Christianity and all other religious systems, notably Rabbinism. And in these two things, therefore, lies the main characteristic of Christ's work; or, taking a wider view, the fundamental idea of all religions. Subjectively, they concern sin and the sinner; or, to put it objectively, the forgiveness of sin and the welcome to the sinner. But Rabbinism, and every other system down to modern humanitarianism - if it rises so high in …
Alfred Edersheim—The Life and Times of Jesus the Messiah

Prophecies Fulfilled
When the time passed at which the Lord's coming was first expected,--in the spring of 1844,--those who had looked in faith for His appearing were for a season involved in doubt and uncertainty. While the world regarded them as having been utterly defeated and proved to have been cherishing a delusion, their source of consolation was still the word of God. Many continued to search the Scriptures, examining anew the evidences of their faith and carefully studying the prophecies to obtain further light. …
Ellen Gould White—The Great Controversy

Sundry Exhortations.
HEBREWS xiii. Let love of the brethren continue. Forget not to shew love unto strangers: for thereby some have entertained angels unawares. Remember them that are in bonds, as bound with them; them that are evil entreated, as being yourselves also in the body. Let marriage be had in honour among all, and let the bed be undefiled: for fornicators and adulterers God will judge. Be ye free from the love of money; content with such things as ye have: for Himself hath said, I will in no wise fail thee, …
Thomas Charles Edwards—The Expositor's Bible: The Epistle to the Hebrews

Desolation of the Earth
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Ellen Gould White—The Great Controversy

The Cavils of the Pharisees Concerning Purification, and the Teaching of the Lord Concerning Purity - the Traditions Concerning Hand-Washing' and Vows. '
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Alfred Edersheim—The Life and Times of Jesus the Messiah

Christ a Complete Saviour:
OR, THE INTERCESSION OF CHRIST, AND WHO ARE PRIVILEGED IN IT. BY JOHN BUNYAN Advertisement by the Editor. However strange it may appear, it is a solemn fact, that the heart of man, unless prepared by a sense of the exceeding sinfulness of sin, rejects Christ as a complete Saviour. The pride of human nature will not suffer it to fall, as helpless and utterly undone, into the arms of Divine mercy. Man prefers a partial Saviour; one who had done so much, that, with the sinner's aid, the work might be …
John Bunyan—The Works of John Bunyan Volumes 1-3

Leviticus
The emphasis which modern criticism has very properly laid on the prophetic books and the prophetic element generally in the Old Testament, has had the effect of somewhat diverting popular attention from the priestly contributions to the literature and religion of Israel. From this neglect Leviticus has suffered most. Yet for many reasons it is worthy of close attention; it is the deliberate expression of the priestly mind of Israel at its best, and it thus forms a welcome foil to the unattractive …
John Edgar McFadyen—Introduction to the Old Testament