EW: Leviticus 16:3-10, 29-30 - Day of Atonement
A. Preparation for sacrifice on the Day of Atonement.
1. (1-2) How Aaron should not come into the Most Holy Place.
Now the LORD spoke to Moses after the death of the two sons of Aaron, when they offered profane fire before the LORD, and died; and the LORD said to Moses: "Tell Aaron your brother not to come at just any time into the Holy Place inside the veil, before the mercy seat which is on the ark, lest he die; for I will appear in the cloud above the mercy seat.
a. The LORD spoke to Moses after the death of the two sons of Aaron: Nadab and Abihu were struck down by the LORD because they came into the Holy Place and offered profane fire before the LORD (Leviticus 10). In chapter 16, God explained the proper way to come before Him.
b. Tell Aaron your brother not to come at just any time into the Holy Place inside the veil: Aaron (or any other high priest) could not come into the Holy Place any time he pleased, but only at God's invitation and at the appointed time and place. This was so important that God added the warning, lest he die. Apparently, it was possible for the high priest to die in the Holy of Holies, where the ark of the covenant and the mercy seat were.
i. The same is true today: We can only come into God's Holy Place at His invitation. Blessedly, the access has been opened wide because of Jesus' work on the cross for us. Romans 5:1-2 specifically says that because of Jesus' work on our behalf, we have standing access to God.
2. (3-5) What Aaron needs to bring with him when he goes into the Holy Place.
"Thus Aaron shall come into the Holy Place: with the blood of a young bull as a sin offering, and of a ram as a burnt offering. He shall put the holy linen tunic and the linen trousers on his body; he shall be girded with a linen sash, and with the linen turban he shall be attired. These are holy garments. Therefore he shall wash his body in water, and put them on. And he shall take from the congregation of the children of Israel two kids of the goats as a sin offering, and one ram as a burnt offering.
a. Thus Aaron shall come into the Holy Place: After the warning in verses 1-2, God began instructions for the Day of Atonement. Though this chapter describes the ritual for the Day of Atonement, that phrase is not used in this chapter. The phrase comes from Leviticus 23:27-28.
i. "The day was the most solemn of all the Old Testament rituals. So significant was it that in later Jewish tradition it came to be called just that, 'The Day' (Yoma)." (Rooker)
ii. "Every arrangement was intended to impress the mind with the solemnity of approach to God and to emphasise the fact that man as a sinner has no right of access save as he approaches through sacrifice." (Morgan)
b. With the blood of a young bull as a sin offering: On the Day of Atonement, Aaron started with the blood of a young bull to atone for his own sin and the sin of his house.
c. He shall put the holy linen tunic and the linen trousers on his body: Aaron must come clothed with garments of humility. He did not wear his normal priestly garments for glory and for beauty (Exodus 28:2). Instead, the high priest wore a holy linen tunic and the linen trousers. He was clothed in simple, humble white.
i. "He was not to dress in his [priestly] 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." (Clarke)
d. He shall wash his body in water: Aaron must come washed. Traditionally, this washing was done by immersion.
e. He shall take from the congregation of the children of Israel two kids of the goats: Aaron must come with two goats and one ram to complete the offering of atonement.
i. As a sin offering: "The two goats are regarded as one sacrifice. They are a 'sin offering.' Hence, to show how unimportant and non-essential is the distinction between them, the 'lot' is employed; also, while the one is being slain, the other stands before the 'door of the Tabernacle.' This shows that both are parts of one whole, and it is only from the impossibility of presenting both halves of the truth to be symbolised in one that two are taken." (Maclaren)
B. What the high priest does on the Day of Atonement.
1. (6-10) Casting lots to choose between the two goats.
"Aaron shall offer the bull as a sin offering, which is for himself, and make atonement for himself and for his house. He shall take the two goats and present them before the LORD at the door of the tabernacle of meeting. Then Aaron shall cast lots for the two goats: one lot for the LORD and the other lot for the scapegoat. And Aaron shall bring the goat on which the LORD's lot fell, and offer it as a sin offering. But the goat on which the lot fell to be the scapegoat shall be presented alive before the LORD, to make atonement upon it, and to let it go as the scapegoat into the wilderness."
a. Aaron shall offer the bull as a sin offering, which is for himself: The sacrifice of this bull is described in verses 11-14.
i. The emphasis in this chapter is that Aaron(or every high priest after him) was to do this by himself. The phrase Aaron shall or he shall is repeated more than 20 times in this chapter. Not until the very end of the ritual was there any assistance to Aaron.
ii. Normally the tabernacle was a busy place, with many priests and Levites and those bringing their offerings, and many people about. But on this day the tabernacle was empty, except for one man doing his work.
iii. This was a preview of the perfect work of atonement to be made by Jesus the Messiah. "There was none with our Lord: he trod the winepress alone. He his own self bare our sins in his own body on the tree. He alone went in where the thick darkness covered the throne of God, and none stood by to comfort him." (Spurgeon)
b. He shall take two goats: There were two goats used in the sacrifices made on the Day of Atonement. Aaron presented them before the LORD. According to some, the two goats were to be as alike as possible - similar in size, color, and value.
c. Then Aaron shall cast lots for the two goats: one lot for the LORD and the other lot for the scapegoat: One goat was for the LORD and would be sacrificed as a sin offering. The other goat was the scapegoat and would be released to the wilderness. Each goat had an important role on the Day of Atonement.
i. There are many theories as to the nature of the lots that were cast to choose between the goats. Some believe that one lot had the name of the LORD, and the other the name Azazel - the literal Hebrew that is translated scapegoat. Rooker gives another theory: "According to Gerstenberger, a yes-stone and a no-stone were placed in a container. The one that fell out first would provide the answer to the posed question."
ii. The scapegoat was literally the "escape goat." It escaped death and went into the wilderness. Scapegoat translates the Hebrew word azazel. "The meaning of this word is far from certain.... The word may perhaps signify 'removal' or 'dismissal'.... Probably the best explanation is that the word was a rare technical term describing 'complete removal.'" (Harrison)
iii. "There are three possible interpretations for the meaning of this term: (1) It may mean 'the goat that departs' (that is, a scapegoat).... (2) It may refer to 'the place where the animal is dispatched' or 'the Precipice,'.... (3) It may be considered the proper name of a demon inhabiting the desert (that is, Azazel)." (Peter-Contesse)
6. (29-31) What the people did on the Day of Atonement.
"This shall be a statute forever for you: In the seventh month, on the tenth day of the month, you shall afflict your souls, and do no work at all, whether a native of your own country or a stranger who dwells among you. For on that day the priest shall make atonement for you, to cleanse you, that you may be clean from all your sins before the LORD. It is a sabbath of solemn rest for you, and you shall afflict your souls. It is a statute forever.
a. You shall afflict your souls: In contrast to other national days of gathering, the Day of Atonement was a day to afflict your souls. That is, it was a day of fasting and rest - a sabbath of solemn rest.
i. God wanted them to afflict themselves, to show the humility and repentance appropriate for those who need forgiveness. It was also an identification with the sacrifice for sin. Afflicting the soul brought the Israelite into sympathy with the afflicted sacrificial victim, even as the believer identifies with Jesus Christ on the cross.
ii. Afflict your souls: "The admonition...has been traditionally understood to refer to fasting. This is thus the only fast day in the Mosaic Law." (Rooker)
iii. Modern Jews who do observe the Day of Atonement (Yom Kippur) typically fast for that day. The Mishna gives four more things to abstain from: bathing, the use of oil on the body, wearing shoes, and sexual intercourse (cited in Rooker). Even if a Jewish person today were to observe all those things on Yom Kippur, they still have no sacrifice for sins.
· Some Jewish people consider their own sacrifice to be a suitable substitute; today some sacrifice a rooster for every male in the family, and a hen for every female, on the Day of Atonement - a vague shadow of obedience to Leviticus 16.
· Some Jewish people consider charity a suitable substitute for sacrifice; the word "charity" in modern Hebrew is the same as the word for "righteousness."
· Some Jewish people consider sufferings a suitable substitute for sacrifice; among the Jews of Eastern Europe there used to be custom to inflict 39 lashes upon themselves on the Day of Atonement.
· Some Jewish people consider good works or the study of the law as suitable substitutes for sacrifice.
b. That you may be clean from all your sins before the LORD: The afflicting of one's soul, the taking of rest, and the observance of a sabbath of solemn rest were important aspects of the Day of Atonement. Yet, fundamentally, the basis of atonement was sacrifice; the atonement made by the priest.
i. "The shallow dream that God's forgiveness can be extended without a sacrifice having been offered does not exalt but detracts from the divine character. It invariably leads to an emasculated abhorrence of evil, and detracts from the holiness of God, as well as introduces low thoughts of the greatness of forgiveness and of the infinite love of God." (Maclaren)
c. It is a sabbath of solemn rest for you: This sabbath of solemn rest demanded a cessation of works, even as the believer is justified and finds atonement apart from his own works, being justified by the work of another. This means that all the charity, all the sufferings, all the study of the law in the world cannot atone for sin - we must rest in the finished work of Jesus Christ on our behalf.
ii. Charles Spurgeon suggested three things that Christian believers should do as we appreciate the perfect atonement that Jesus the Messiah made for His people:
· Afflict our souls in humility and repentance.
· Rest from our works of self-justification and self-righteousness.
· Behold our High Priest in His glorious garments.
Lev. 16:3-10, 29-30 Pulpit Commentary
Leviticus 16:3
Thus shall Aaron come into the holy place. "Thus" would be translated more literally by With this. He must come supplied with the specified offerings, dressed in the appointed manner and using the ceremonial here designated. The efficacy of the acts of the high priest on this day and throughout his ministrations depended not upon his individual but on his official character, and on his obedience to the various commandments positively enjoined. Personal worthiness would not qualify him for his service, nor personal unworthiness hinder the effect of his liturgical acts (cf. Art. 26, 'Of the Unworthiness of the Ministers, which hinders not the effect of the Sacrament'). Aaron's special offerings for himself on this great day are to be a young bullock for a sin offering, and a ram for a burnt offering.
Leviticus 16:4
His special garments for the occasion are the holy linen coat,... the linen breeches,... a linen girdle,... and the linen mitre. In the original the definite article is not expressed. The reading should therefore be, He shall put on a holy linen coat, and he shall have linen breeches upon his flesh, and shall be girded with a linen girdle, and with a linen mitre shall be attired. The clothing was white from head to foot, differing therein from the dress of the ordinary priest, inasmuch as the sash or girdle of the latter was of variegated materials, and differing also in the shape of the mitre. The white clothing was not intended to symbolize humility and penitence, as some have thought, for white is not the colour in which penitents are naturally dressed. Rather it was symbolical of the purity and holiness which the ceremonies of the day symbolically affected, and which was specially needed to be exhibited in the person of the high priest. In the visions of Ezekiel and Daniel, the angel of God is clothed in linen (Ezekiel 9:2, Ezekiel 9:3, Ezekiel 9:11; Ezekiel 10:2, Ezekiel 10:6, Ezekiel 10:7; Daniel 10:5; Daniel 12:6, Daniel 12:7). And the colour of the angelic raiment is described in the Gospels as white: "his countenance was like lightning, and his raiment white as snow" (Matthew 28:3); "they saw a young man sitting on the right side, clothed in a long white garment" (Mark 16:5); "two men stood by them in shining garments" (Luke 24:4); she "seeth two angels in white sitting" (John 20:12). So, too, the wife of the Lamb, in tile Book of the Revelation, has it "granted to her that she should be arrayed in fine linen clean and white: for the fine linen is the righteousness of saints" (Revelation 19:7, Revelation 19:8). The white linen dress of the high priest, therefore (which must have given the appearance of the English surplice tied in at the waist), was intended to symbolize the purity and brightness which forms the characteristic of angels and saints, and, above all, of the King of saints. "The white material 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 (Hebrews 1:3; Hebrews 7:26; Hebrews 9:12, Hebrews 9:24)" (Keil). The symbolism of the holy garments as indicating holiness and purity, is strengthened by the command that Aaron is to wash his flesh in water, and so put them on.
The high priest's acts on this day, so far as they are recounted in this chapter, were the following.
1. He bathed.
2. He dressed himself in his white holy garments.
3. He offered or presented at the door of the tabernacle a bullock for a sin offering for himself and his house.
4. He presented at the same place two goats for a sin offering for the congregation.
5. He cast lots on the two goats, one of which was to be sacrificed, the other to he let go into the wilderness.
6. He sacrificed the bullock.
7. He passed from the court through the holy place into the holy of holies with a censer and incense, and filled the space beyond the vail with a cloud of smoke from the incense.
8. He returned to the court, and, taking some of the blood of the bullock, passed again within the vail, and there sprinkled the blood once on the front of the mercy-seat and seven times before it.
9. He came out again into the court, and killed the goat on which the lot for sacrifice had fallen.
10. For the third time he entered the holy of holies, and went through the same process with the goat's blood as with the bullock's blood.
11. He purified the other part of the tabernacle, as he had purified the holy of holies, by sprinkling with the atoning blood, as before, and placing some of it on the horns of the altar of incense (Exodus 30:10).
12. He returned to the court, and placed the blood of the bullock and goat upon the horns of the altar of burnt sacrifice, and sprinkled it seven times.
13. He offered to God the remaining goat, laying his hands upon it, confessing and laying the sins of the people upon its head.
14. He consigned the goat to a man, whose business it was to conduct it to the border of the wilderness, and there release it.
15. He bathed and changed his linen vestments for his commonly worn high priest's dress.
16. He sacrificed, one after the other, the two rams as burnt offerings for himself and for the people.
17. He burnt the fat of the sin offerings upon the altar.
18. He took measures that the remainder of the sin offerings should be burnt without the camp.
In Numbers 29:7-11, twelve sacrifices are commanded to be offered by the high priest on this day, namely, the morning and evening sacrifice; a burnt offering for the people, consisting of one young bullock, one ram (as already stated), and seven lambs; and cue goat for a sin offering; so that in all there were fifteen sacrifices offered, besides the meat and drink offerings. The punctiliousness of the Jews in later times was not content that the ceremonies should begin on the day itself. Preparations commenced a full week previously. On the third day of the seventh month, the high priest moved from his house in the city into the temple, and he was twice sprinkled with the ashes of the red heifer, by way of precaution against defilement. He spent the week in practicing and rehearsing, under the eye of some of the elders of the Sanhedrim, the various acts that he would have to perform on the great day, and on the night immediately preceding it he was not allowed to sleep. In case of his sudden death or disqualification, a substitute was appointed to fulfill his function.
Leviticus 16:5
And he shall take of the congregation of the children of Israel two kids of the goats. It was necessary that the sacrifice offered for a person or class of persons should be provided by the offerer or offerers. The two kids of the goats, or rather the two he-goats, constituted together but one sin offering. This is important for the understanding of the sequel.
Leviticus 16:6
And Aaron shall offer his bullock ... and make an atonement for himself, and for his house. The first step is an expiatory offering to reconcile the officiating priest and the remainder of the priestly house to God. This was necessary before his offerings for the people could be accepted. It indicates the defects inherent in a priest whose nature was only that of man, which is compassed about with infirmities. The offering here commanded is not the slaying, but the solemn presentation, of the bullock to the Lord. In after times the following form of confession was used by the high priest when he laid his hand upon the bullock:-"O Lord, I have committed iniquity; I have transgressed; I have sinned, I and my house. O Lord, I entreat thee, cover over the iniquities, the transgressions, and the sins which I have committed, transgressed, and sinned before thee, I and my house; even as it is written in the Law of Moses thy servant, 'For on that day will he cover over for you, to make you clean; from all your transgressions before the Lord ye shall be cleansed" (Edersheim, 'Temple Service').
Leviticus 16:7, Leviticus 16:8
It must be carefully noted that. as the two goats made one sin offering (Leviticus 16:5), so they are both presented before the Lord at the door of the tabernacle of the congregation. By this solemn presentation they became the Lord's, one as much as the other. After this, Aaron is to cast lots upon the two goats. The two goats, of the same size and appearance as far as possible, stood together near the entrance of the court. And by them was an urn containing two lots. These the high priest drew out at the same moment, placing one on the head of one goat, the other on the head of the other goat. According as the lot fell. one of the goats was taken and at once offered to the Lord, with a view to being shortly sacrificed; the other was appointed for a scapegoat, and reserved till the expiatory sacrifices had been made, when it too was offered to the Lord, and then sent away into the wilderness. After the lot had been chosen, the two goats were distinguished from each other by having a piece of scarlet cloth tied, the first round its neck, the second round its horn. One lot for the Lord, and the other lot for the scapegoat. The last word is in the original la-azāzel, and being found only in this chapter, it has caused a great discrepancy of opinion among interpreters as to its meaning. It has been diversely regarded as a place, a person, a thing, and an abstraction. The first class of interpreters explain it as some district of the wilderness; the second understand by it an evil spirit; the third take it as a designation of the goat; the fourth translate it, "for removal." The first interpretation may be summarily rejected. If a localized spot were meant, that spot would have been left behind by a people constantly on the move. The second hypothesis-that azāzel was an evil spirit, or the evil spirit-has been embraced by so considerable a number of modern expositors, that it is necessary to dwell upon it at some length. But, indeed, it has little to recommend it. It has been argued that azāzel must be a proper name, because it has no article prefixed to it, la-azāzel. This is a grammatical error. When a noun expresses an office or a function, and has the preposition le or la prefixed to it, it does not take an article in Hebrew any more than in French; e.g; in the verse, "Jehu ... shalt thou anoint to be king (or for king) over Israel; and Elisha ... shalt thou appoint to be prophet (or for prophet) in thy room" (1 Kings 19:16), the Hebrew is le-melek and le-navi, without the article. The same idiom will be found in 1 Samuel 25:30; 2 Samuel 7:14. With greater plausibility it is argued that 2 Samuel 7:8 contrasts Jehovah and Azazel, and that if la-Yehovah be translated "for Jehovah," or "for the Lord," la-azāzel must be translated "for Azazel." It may be allowed that there is a prima facie likelihood that, where words are thus contrasted, if one designates a person, the other would designate a person. But it is an incredibly rash assertion that this is always the case. All depends upon the idea which the speaker or writer has in his mind and desires to express. As part of the same argument, it is urged that the preposition, being the same in both clauses of the sentence, must be translated by the same word. This is certainly not the case. The natural meaning of le with a proper name is "for," and with a word expressing the performance of some function (technically called nomen agentis) it means "to be" (see the passage quoted above from 1 Kings 19:16). Unless, therefore, azāzel be a proper name (which has to be proved, not assumed)the preposition need not and ought not to be translated by "for" but by "to be." The word le is used with great latitude, and often in a different sense in the same sentence; e.g; Exodus 12:24; Le Exodus 26:12. The objections to the theory that azāzel means an evil spirit are of overwhelming force. It will be enough to name the following.
1. The name azāzel is nowhere else mentioned. This could not be, if he were so important a being as to divide with Jehovah the sin offering of the congregation of Israel on the great Day of Atonement.
2. No suitable etymology can be discerned. The nearest approach to it is very forced-"the separated one."
3. The notion of appeasing, or bribing, or mocking the evil spirit by presenting to him a goat, is altogether alien from the spirit of the rest of the Mosaic institutions. Where else is there anything like it?
4. The goat is presented and offered to Jehovah equally with the goat which is slain.
To take that which has been offered (and therefore half sacrificed) to God and give it to Satan, would be a daring impiety, which is inconceivable. That la-azāzel means "for removal" is the opinion of Bahr, Tholuck, Winer, and others. There is nothing objectionable in this interpretation, but the form of the word azāzel points rather to an agent than to an abstract act. Azāzel is a word softened (according to a not unusual custom) from azalzel, just as kokav is a softened form of kav-kav, and as Babel is derived from Balbel (Genesis 11:9). Azalzel is an active participle or participial noun, derived ultimately from azal (connected with the Arabic word azala, and meaning removed), but immediately from the reduplicate form of that verb, azazal. The reduplication of the consonants of the root in Hebrew and Arabic gives the force of repetition, so that while azal means removed, azalzal means removed by a repetition of acts. Azalzel, or azāzel, therefore, means one who removes by a series of acts. "In this sense the word azāzel is strictly expressive of the function which is ascribed to the scapegoat in Exodus 26:21, Exodus 26:22; namely, that he 'be sent away, bearing upon him all the iniquities of the children of Israel into the wilderness.' It properly denotes one that removes or separates; yet a remover in such sort that the removal is not effected by a single act or at one moment, but by a series of minor acts tending to and issuing in a complete removal. No word could better express the movement of the goat before the eyes of the people, as it passed on, removing at each step, in a visible symbol, their sins further and further from them, until, by continued repetition of the movement, they were carried far away and removed utterly". That it is the goat that is designated by the word azāzel is the exposition of the LXX; Josephus, Symmachus, Aquila, Theodotion, the Vulgate, the Authorized English Version, and Luther's Version. The interpretation is founded on sound etymological grounds, it suits the context wherever the word occurs, it is consistent with the remaining ceremonial of the Day of Atonement, and it accords with the otherwise known religious beliefs and symbolical practices of the Israelites. The two goats were the single sin offering for the people; the one that was offered in sacrifice symbolized atonement or covering made by shedding of blood, the other symbolized the utter removal of the sins of the people, which were conveyed away and lost in the depths of the wilderness, whence there was no return. Cf. Psalms 103:12, "As far as the east is from the west, so far hath he removed our transgressions from us;" and Micah 7:19, "He will turn again, he will have compassion upon us; he will subdue our iniquities; and thou wilt cast all their sins into the depths of the sea." The eighth verse should be translated as it stands in the Authorized Version, or, if we ask for still greater exactness, And Aaron shall east lots upon the two goats; one lot for the Lord, and one lot for a remover of sins.
Leviticus 16:9, Leviticus 16:10
These verses might be translated as follows:-And Aaron shall bring in the goat upon which the lot for the Lord fell, and shall offer him for a sin offering. But the goat, upon which fell the lot for a remover of sins, shall be presented alive before the Lord, to make an atonement with him, and to send him away for a remover of sins into the wilderness. We are justified in inserting the words, "of sins," after "a remover," because "the use of the word azal, from which the word rendered by 'remover' is derived, is confined in the Hebrew dialect to the single purpose or institution which is here under consideration; so that this particular word must have conveyed to the mind of a Hebrew hearer or reader this notion of a removal of sins, and none other". The goat is both presented before the Lord, and subsequently (Leviticus 16:20) offered to him, the priest laying his hands upon him and making a confession of the sins of the people. After he has thus become the Lord's, how could he be given up to Satan? The purpose of his being set apart is to make an atonement with him (not for him, as some commentators explain it wrongly). As atonement was made by the blood of the sacrificed goat ceremonially covering sin, so it was also made by the live goat symbolically removing sin. But the atonement in both cases has reference to God. How could an atonement be made by an offering to Satan, unless Satan, not God, was the being whose wrath was to be propitiated, and with whom reconciliation was sought?
Leviticus 16:29-31
The ceremonies of the Day of Atonement are not appointed for once only, but they are to be of annual observance. This shall be a statute for ever unto you, as long as the nation should exist, that in the seventh month, on the tenth day of the month, ye shall afflict your souls, and do no work at all. The seventh is the sacred month, in which the first, the tenth, the fifteenth, and following days are appointed as holy seasons. The Day of Atonement is the single fast of the Jewish Church occurring once a year only. On it all the members of that Church were to afflict their souls, on pain of death (Leviticus 23:29). The fast began on the evening of the ninth day, and ended on the evening of the tenth, when it was succeeded by general feasting. During the whole of the twenty-four hours no work at all was to be done. In this respect the Day of Atonement was put on a level with the sabbath, whereas on the annual festivals only "servile work" was forbidden (see Le Leviticus 23:7, Leviticus 23:21, Leviticus 23:25, Leviticus 23:35). On this day, therefore, as on the weekly sabbath, it was not permitted to collect manna (Exodus 16:26), or to plough or reap (Exodus 34:21), or to light a fire (Exodus 35:3), or to gather wood (Numbers 15:32-36), or to carry corn or fruit (Nehemiah 13:15), or to sell food or other goods (Nehemiah 13:16), or to bear burdens (Jeremiah 17:22, Jeremiah 17:23), or to set out grain for sale (Amos 8:5). And these regulations applied to strangers that sojourned among them as well as to themselves. It was a sabbath of rest; literally, a sabbath of sabbatism. The purpose of the abstinence from food and labour was to bring the soul of each individual into harmony with the solemn rites of purification publicly performed not by themselves, but by the high priest.
Leviticus Chapter 16 Extra Commentary
Verses 1-34: This chapter comprise the ceremonial and theological pivot on which the entire Book of Leviticus turns. Even though today the temple and sacrificial systems have disappeared, the Day of Atonement (Yom Kippur), remains the holiest day in the Jewish year. The introduction to the chapter is given (in verses 1 and 2), with an emphasis on safeguarding the sanctity of the Most Holy Place, as Aaron was forbidden "that he come not at all times into the Holy Place ... before the mercy seat". The Hebrew phrase translated here "come not at all times" could imply a total prohibition against entry, but the context makes it clear that with proper precautions the high priest may enter the Holy Place once a year. The translation "not to come whenever he chooses" gives the meaning clearly. The reason Aaron could not enter the Holy Place is that it housed the ark on which the mercy seat was found. This was where God came to His people in the heart of the tabernacle, hidden in a cloud (Exodus 40:34-35).
The "mercy seat" likely means "lid" or "cover". The notion of a seat was derived presumably from (Psalm 99:1), which speaks of God sitting between the cherubim as on a throne. The lid with its surmounting cherubim served as a cover for the ark (see discussion of the "mercy seat"; Exodus 25:17). If Aaron did not enter only when God prescribed, he would "die". First, Aaron made "atonement for himself, and for his house". The Hebrew word (kiper), has at least three possible meanings that are held among conservative scholars.
The first, coming for the Akkadian verb kuppuru, is "to cleanse" or "wipe". This fits those contexts where the altar or the sanctuary is the direct object of the verb and the action involved smearing the altar with blood (verse 33).
The second meaning is "to make atonement" and would be derived from the Hebrew koper meaning "ransom price". A koper is the money a man condemned to death could pay to escape the death penalty (Exodus 21:30; Prov. 6:35).
The third possibility is that it means "to cover", so as to "appease" (compare Gen. 32:20). The verb appears 16 times in the 34 verses. Aaron is said to "make an atonement for himself, and for his house" (verse 6), and also "for the holy sanctuary ... the tabernacle of the congregation ... for the altar ... the priests ... and for all the people of the congregation.
The meaning and significance of the word "scapegoat" (used in verses 8, 10, 26), has caused much speculation. The Hebrew is laazazel, which is "to, for Azazel". While some scholars have viewed Azazel as a desert demon, following nonbiblical Jewish literature, others have taken it to mean "Complete Destruction" or "Rocky Precipice". However, its common meaning, "Goat of Departure", best fits the context. Just as the two birds represent death and cleansing, so the two goats have the same symbolism here. One represents substitutionary death and the other (azazel), represents the carrying away of sins. Thus, man is justified and his sins are expiated. This principle of vicarious atonement and newness of life finds its fullest expression in Christ, the divine Lamb, who takes away human sin by His death (compare John 1:29). From Levitical usage, the term "scapegoat" is still employed to describe a person who takes the blame for some misdemeanor committed by another individual or group.
Leviticus 16:1 "And the LORD spake unto Moses after the death of the two sons of Aaron, when they offered before the LORD, and died;"
That is, either immediately after their death, and so this chapter would have stood in its natural order next to
the tenth. Or else after the above laws concerning uncleanness on various accounts were delivered out, designed to prevent the people entering into the tabernacle defiled. Whereby they would have incurred the penalty of death. Wherefore, as Aben Ezra observes, after the Lord had given cautions to the Israelites, that they might not die. He bid Moses to caution Aaron also, that he might not die as his sons died. These were Nadab and Abihu.
The death of the two sons of Aaron (compare Lev. 10:1-3).
We remember from a previous lesson that 2 sons of Aaron brought strange fire into the temple, and a fire came out from God and killed them. We must remember that they had been instructed on the holiness of God, and they disregarded that. We mentioned several things the strange fire could have been. One of the things most scholars believe it was, was that they were drinking alcoholic beverages. We also remember that Aaron was not allowed to grieve for them, or to bury them. He was separated for the things of God, and their cousins came and got them in their coats.
Leviticus 16:2 "And the LORD said unto Moses, Speak unto Aaron thy brother, that he come not at all times into the holy [place] within the veil before the mercy seat, which [is] upon the ark; that he die not: for I will appear in the cloud upon the mercy seat."
Common priests went every day to burn incense on the golden altar in the part of the tabernacle sanctuary outside the veil, where the lampstand, table and bread of the Presence were. None except the High-Priest was allowed to enter inside the veil (compare verse 12), into the Holy Place, actually called the Holy of Holies, where the ark of the covenant rested. This arrangement was designed to inspire a reverence for God at a time when His presence was indicated by visible symbols.
"Appear in the cloud": This cloud was likely the smoke of the incense which the High-Priest burned on his annual entrance into the Holy of Holies. It was this cloud that covered the mercy seat on the ark of the covenant (see verse 13).
"The mercy seat" (see Exodus 25:17-22). It literally means "place of Atonement" and referred to the throne of God between the cherubim (compare Isa. Chapter 6). It is so named because it was where God manifested Himself for the purpose of atonement.
We remember that Moses and Aaron had the same mother and father; Amram and Jochebed. They were of the tribe of Levi. Aaron could not go into the holy of holies whenever he wanted to, even though he was the high priest. To go into the holiest place without God's permission would be certain death. The presence of God was in the holiest place in the cloud above the mercy seat. The veil separated the holy place and the Holy of Holies. We will find that this veil symbolizes the flesh of the Lord Jesus Christ. Remember, that everything in the Holy of Holies must be pure gold or 24 karet pure gold overlay. Where God dwelled must be holy. Gold means the purity of God. This warning could have been given to Aaron just after the death of his sons.
Leviticus 16:3 "Thus shall Aaron come into the holy [place]: with a young bullock for a sin offering, and a ram for a burnt offering."
"Sin ... burnt offering": For these offerings brought by Aaron the High-Priest (see notes on 4:1 - 5:13; 6:24-30 and 1:3-17, 6:8-13), respectively. The bull was sacrificed first as a sin offering (16:11-14), and later the ram as a burnt offering (16:24).
Aaron will not only represent himself before God, but will be the entire congregation's representative as well. Of course, this young bullock symbolizes the Lord Jesus Christ who was our sin offering. Jesus took our sin upon His body that we might receive His righteousness. The ram for the burnt offering is also symbolic of the Lord as our burnt offering. We remember that Abraham was about to offer his son Isaac to the Lord, when God stopped him and gave him a ram substitute.
Genesis 22:13 "And Abraham lifted up his eyes, and looked, and behold behind [him] a ram caught in a thicket by his horns: and Abraham went and took the ram, and offered him up for a burnt offering in the stead of his son."
This ram will be totally burned up as a sweet savor to the Lord. Remember, this offering shows the total surrender to God by the person being offered for. In the sin offering Jesus is our Savior, in the burnt offering He is our Lord.
Leviticus 16:4 "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."
For a description of the priests' normal clothing (see Exodus 28:1-43 and Lev. 8:6-19). He wore them later for the burnt offering (compare verse 24). These humbler clothes were less ornate, required for the Day of Atonement to portray the High-Priest as God's humble servant, himself in need of atonement (verses 11-14).
When Aaron is representing God to the people in the sanctuary, he wears the fancy garment of the high priest. You remember that garment was the one with the breastplate with the 12 stones. It also had the ouches of gold on each shoulder with the twelve tribes of Israel engraved on the stones. The high priest carried the people he represented on his shoulders and on his heart at all times. When the high priest appears in the Holy of Holies before God for his sins and the sins of the people, he wears a very different garment. The garment the high priest wears when he presents the people and himself before God, is very plain. The linen in the garment in the britches, and in the mitre shows righteousness. This washing of his body, before he puts on the garment, symbolizes water baptism. When we receive the Lord Jesus Christ as our Savior, we are baptized in water and we put on the robe of righteousness that Jesus provided for us. We read in Revelation that this robe is so white, because it has been washed in the blood of the Lamb. This garment the high priest wears, shows that we stand before God with nothing cleansing us, but the blood of Jesus. We stand in the robe of all believers that Jesus has provided. No flesh must be showing. Flesh has been left behind. We are a Spirit man.
Verses 5-10: The Day of Atonement rituals featured two goats: a "sin offering" and a "scapegoat". The first was sacrificed to cleanse the Holy Place from the sins of Israel that had tainted it (16:15-19). The high priest would take blood from this goat and sprinkle it on the "mercy seat" (Heb. 9:13-14). Then he would place his hands on the second goat, confess Israel's sins, and send it into the wilderness as a sign of the removal of sin. Both animals symbolized Christ (Heb. 7:27-28; 9:7). The Hebrew verb kiper ("to cover"), refers to the mercy seat and is the root of (Yom) Kippur (23:26-32). Jesus "covered" (made atonement), and "took away" people's sins.
Leviticus 16:5 "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."
"Two ... goats" (see 16:7-10, 20-22). One animal would be slain to picture substitutionary death and the other sent to the wilderness to represent removal of sin.
"One ram": Along with the High-Priest's ram (verse 3), these were to be offered as burnt offerings (verse 24).
He not only takes a sacrifice of the goats and a ram for us, but takes one for himself as well. Notice that the offering for the high priest is the same as the offering for the whole congregation. We must also see that the daily sacrifices were not enough. The fact that this offering was made just one day a year foreshadows the fact that Jesus would make one perfect offering for all time for everyone.
Verses 6-28: The following sequence describes the activities of the High-Priest and those who assisted him on the Day of Atonement:
1. The High-Priest washed at the basin in the courtyard and dressed in the tabernacle (verse 4).
2. The High-Priest offered the bull as a sin offering for himself and his family (verses 3, 6, 11).
3. The High-Priest entered the Holy of Holes with the bull's blood, incense and burning coasts from the altar of burnt offering (verses 12-13).
4. The High-Priest sprinkled the bull's blood on the mercy seat 7 times (verse 14).
5. The High-Priest went back to the courtyard and cast lots for the two goats (verses 7-8).
6. The High-Priest sacrificed one goat as a sin offering for the people (verses 5, 9, 15).
7. The High-Priest reentered the Holy of Holies to sprinkle blood on the mercy seat and also the Hoy Place (compare Exodus 30:10, verses 15-17).
8. The High-Priest returned to the altar of burnt offering and cleansed it with the blood of the bull and goat (verses 11, 15, 18-19).
9. The scapegoat was dispatched to the wilderness (verses 20-22).
10. Afterward, the goat keeper cleansed himself (verse 26).
11. The High-Priest removed his special Day of Atonement clothing, rewashed, and put on the regular High-Priest clothing verses 23-24).
12. The High-Priest offered two rams as burnt offerings for himself and the people (verse 3, 5, 24).
13. The fat of the sin offering was burned (verse 25).
14. The bull and goat sin offerings were carried outside the camp to be burned (verse 27).
15. The one who burned the sin offering cleansed himself (verse 28).
Leviticus 16:6 "And Aaron shall offer his bullock of the sin offering, which [is] for himself, and make an atonement for himself, and for his house."
Though theologians tend to use the term atonement to summarize Christ's work on the Cross, it occurs only in the Old Testament (Rom. 5:11 is better translated "reconciliation"). And only relates to one part of what was accomplished for us, that is, the cover of our sins. This word probably means "cover", and is first used where Noah is commanded to cover the ark with pitch (Gen. 64). Just as the ark was a "type" of Christ in saving His people from judgment (Heb. 11:7), the "cover" within and without emphasized the means whereby our salvation is secure. That is, our sins are covered by the blood of Christ. This covering of sin is an expression of God's love for mankind (Prov. 10:12). When a Christian hears about another's failing, he should both forgive and forget the event. All believers should follow Christ's example and seek to build up the fallen one, rather than follow the natural inclination to engage in gossip (Prov. 17:9; see (Gen. 6:14; Lev. Chapter 16; Lev. 16:30).
We must see in this, that his offering for himself and his household must be made first, before he would be worthy to make offering for the congregation.
Leviticus 16:7 "And he shall take the two goats, and present them before the LORD [at] the door of the tabernacle of the congregation."
The sin offering for the people, a proper emblem of Christ. This creature being clean and fit for food, denoting the purity of Christ, and his being s
"And present them before the Lord, at the door of the tabernacle of the congregation": At the east of the court, and the north of the altar, as the Misnah. So that their faces were towards the west, where the Holy of Holies, the seat of the divine Majesty was.
Leviticus 16:8 "And Aaron shall cast lots upon the two goats; one lot for the LORD, and the other lot for the scapegoat."
"The scapegoat" (compare verses 10, 26). This goat (literally Azazel or "escape goat"), pictured the substitutionary bearing and total removal of sin which would later by fully accomplished by Jesus Christ (compare Matt. 20:28; John 1:29; 2 Cor. 5:21; Gal. 1:4; 3:13; Heb. 9:28; 10:1-10; 1 Peter 2:24; 1 John 2:2; and see notes on verses 20-22).
In the Old Testament, guidance was obtained by the casting of "lots". This practice also appears in the New Testament (Acts 1:26), but Jesus told the disciples that when the Holy Spirit came, He would lead them in truth instead (John 14:16-17).
We remember in the 2 goats, that one represents death and the other represents life. We are dead in sins and trespasses, until we accept Jesus as our perfect sacrifice. The animal that is killed represents the fact that we were dead in sin. The scapegoat represents life. We have been set free to live for Jesus. These goats are offered before the brazen altar at the door of the tabernacle.
Leviticus 16:9 "And Aaron shall bring the goat upon which the LORD'S lot fell, and offer him [for] a sin offering."
Alluding to the manner of taking out the lot by the high priest, who, when he took it out, lifted it up with his hand. And then let it down, and put it on the head of the goat; after which he brought it to the altar to be sacrificed.
"And offer him for a sin offering": An offering for the sins of the people, as a type of Christ, who made his soul an offering for sin for his people. But this was not done by Aaron until he had brought and killed the sin offering for himself. After which we read of killing this sin offering for the people (Lev. 16:11). Wherefore some take this offering here to be no other than a setting apart or devoting the goat for this service.
Jesus was our substitute, just as this goat was their substitute. Just as Jesus shed His precious blood for payment of our sin, this goat would shed his blood to pay for their sin.
Leviticus 16:10 "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."
"Make an atonement": The day of Atonement necessitated two goats, one allowed to live and go free, signifying that Christ took away our sins. The other was slain on the altar, the blood being taken into the Holy of Holies and sprinkled on the mercy seat above the Ark of the Covenant. This signified that Christ shed His blood, then presented Himself in heaven to appear in the presence of God for us.
This goat being set free and driven into the wilderness with the sins on him, show the life we receive in Jesus. The high priest laid his hands upon the goat confessing the sins of the people and then released the goat, and drove him into the wilderness. Both of the goats made up the sin offering.
Leviticus 16:29 "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:"
"Seventh month": Tishri is Sept./Oct.
"Afflict your souls": This act of denying oneself was probably with respect to food, making the Day of Atonement the only day of prescribed fasting in Israel's annual calendar.
This is speaking of the Day of Atonement. On our calendar this would be approximately October. Why we say approximately is because their months begin on the change of the moon. Their first month Abib is approximately our April. This was one of the most important days of their year. We must remember, that each year they had to do all of this again. Their atonement just lasted one year. Thank goodness, our atonement in Jesus Christ is forever.
Leviticus 16:30 "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."
"Atonement": More than half of the occurrences of the word Atonement in Scripture are found (in Leviticus chapter 16), which describes the most important day on the Hebrew calendar, Yom Kippur (Day of Atonement). This annual holy day celebrated the covering of national sins by the offering of two goats to God, one killed and the other driven into the wilderness. In the ceremony, the priest entered the Holy of Holies to present the blood of the slain goat to God. When he came out, the nation knew their sins had been covered for another year. Christ fulfilled this "type" in that He offered His own blood to God (Heb. 9:14). The type of the priest returning from the Holy Place to those whose sins were covered will be fulfilled when Christ returns for those who have been redeemed by His blood. For the Christian, this is a blessed and purifying hope (Titus 2:12-13; 1 John 3:3).
"Clean from all your sins" (see Psalm 103:12; Isa. 38:17; Micah 7:19). This day provided ceremonially cleansing for one year, and pictured the forgiveness of God available to all who believed and repented. Actual atonement was based on cleansing through the sacrifice of Christ (compare Rom. 3:25-26; Heb. 9:15).
The only thing I have to say about this is that this cleansing was temporary. Our cleansing in Jesus blood is forever.
Lev. 16:3-10, 29-30 - Stedman Commentary
But even here, under the Law, with its shadows and its types, God gives a special provision by which the whole nation, in the person of the high priest, once a year at least, could come openly and boldly before the very presence of God himself, without any sense of fear. The priest could come once a year confidently into the holy of holies. This is a picture for us of what we are to do continuously in Christ, as you will see as we go further on in this story.
Notice what the priest had to do. There are seven steps in the process. The first is found in Verses 3-4:
vv. 3-4: "But thus shall Aaron come into the holy place: with a young bull for a sin offering and a ram for a burnt offering. He shall put on the holy linen coat, and shall have the linen breeches on his body, be girded with the linen girdle, and wear the linen turban, these are the holy garments. He shall bathe his body in water, and then put them on." (Leviticus 16:3-4 RSV)
Step number one was to bathe himself and put on the linen garments. You remember that earlier in the book we had a listing of the garments the high priest wore. They were these inner garments made of linen, and then on top of them there was a great robe of beauty and glory with the bells around its hem, and over that the ephod, a sort of vest, and finally a breastplate. But all the outer garments were to be laid aside when the priest went in to the holy of holies.
Perhaps you have heard messages by preachers who have taught that when the high priest went into the holy of holies the people were able to tell whether he was still alive or not by listening for the tinkling of the bells on the hem of his robe. I have heard preachers describe with dramatic emphasis how the whole crowd waited with bated breath outside the tabernacle and listened to hear the bells, because they knew that the high priest would be struck dead if anything were wrong, if everything had not been confessed in the camp of Israel. Well, that is so much homiletical hogwash, because the high priest did not wear the robe with the bells into the holy of holies. He wore only the linen garments.
As we have already seen, those linen garments were a picture of the personal, private righteousness of the Lord Jesus, the inner righteousness which only God can see, not the public display of his sinlessness but that inner righteousness of his thoughts, his attitudes, his reactions. In all of the life of the Lord upon the earth there was not one moment when that inner righteousness was not perfect. Never once was there a yielding to the pressure upon him to give way to playing with filthy thoughts. He was normal, and he experienced every temptation such as we do, but never once did he give way. This is God's way of teaching us that as we come before his presence we are to come clothed with the inner righteousness of Jesus Christ, so that our inner life is as acceptable to God as our outer life. Both have been cleansed by the blood of his death on our behalf for our sins -- the visible sins that we have committed, and the secret sins of the heart. The ground on which we stand is Jesus' righteousness, not ours. This is the first step.
After this the priest was to offer the sacrifices, Verses 5-6:
vv. 5-6: "And he shall take from the congregation of the people of Israel [notice] two male goats for a sin offering, and one ram for a burnt offering. "And Aaron shall offer the bull as a sin offering for himself, and shall make atonement for himself and for his house." (Leviticus 16:5-6 RSV)
Here is the provision made for the fact that Aaron was not, like Christ, without sin. He was merely a shadow, a
picture of Christ, but was himself a sinful man like we are. And so he had to offer sacrifices for himself which,
we are told in Hebrews 7, were not necessary for Christ. Jesus needed no sacrifice for himself.
And then comes the requirement regarding the two goats, Verse 7:
vv. 7-8: "Then he shall take the two goats, and set them before the LORD at the door of the tent of meeting; and Aaron shall cast lots [almost like flipping a coin] upon the two goats, one lot for the LORD and the other for Azazel." (Leviticus 16:7-8 RSV)
Azazel is a name which many have been troubled and concerned about. Many scholars have debated its meaning, but the consensus seems to be that this is one of the names for Satan. So one goat was to be chosen for the LORD and the other for Satan. We will see why in a moment, Verses 9-10:
"And Aaron shall present the goat on which the lot fell for the LORD, and offer it as a sin offering; but the goat on which the lot fell for Azazel shall be presented alive before the LORD to make atonement over it, that it may be sent away into the wilderness to Azazel." (Leviticus 16:9-10 RSV)
It is important to note in passing that the goat was not named Azazel. The goat was not Satan. There are cults which teach that the goat represents Satan and that therefore Satan is the ultimate sin-bearer. But that is not true. The goat was sent to Satan, and the sins that were placed on it, as we shall see, were placed there to be sent to Satan.
But first we are concerned with the goat for the LORD. This goat marks the stake, if I may use that term, that God has in the crucifixion of Jesus. When we consider the death of Jesus we almost always think of it as on our own behalf. That is, we were forgiven there. His life was poured out on our behalf and, quite properly, from that event we count our forgiveness and acceptance before God. But what this is teaching us is that God also had a stake in the death of Jesus, that God was blessed and glorified and magnified in that death.
If your think about it you can see why. You see, forgiveness is not an easy thing for God to display. He can't do as many people seem to think he can -- simply look at our evil and say, "Oh, well, that's all right. Forget about it. I love you anyway. Just go on." If that were the way that we are forgiven then God would deny his character as a just God. But God is just and, in a sense, his justice struggles with his love. God's justice says, "Everyone who deliberately commits transgressions must be set aside from my presence. He cannot come before me." This book teaches that again and again. God's justice excludes us from his presence and sends us away. If God were just, and only just, he would wipe out the human race without exception. Not one of us could stand.
But God's love doesn't want to do that. Yet how can his love be expressed unless his justice is satisfied? That is what the death of Christ does. When God's Son hung on the cross God did not spare him a thing! He poured out upon him every bit of his wrath against sin. Every bit of his justice was satisfied in the death of his Son upon the cross. Thus God is vindicated. The whole world can now look at that event and say, "Yes, God is just -- even though he loves us." The death of Jesus freed God to show his love to us. Apart from his death you and I would never have known that he is a God of mercy, of compassion, and of tender, forgiving grace. We would never have seen that he is willing to suffer for us on our behalf, that he had that kind of heart. Thus God himself is magnified, his character is glorified before us, by the death of Jesus. And this is what is portrayed by the goat that was for the LORD. It was on his behalf that this goat was to be sacrificed.
vv. 9-10: "And Aaron shall present the goat on which the lot fell for the LORD, and offer it as a sin offering; but the goat on which the lot fell for Azazel shall be presented alive before the LORD to make atonement over it, that it may be sent away into the wilderness to Azazel." (Leviticus 16:9-10 RSV)
It is important to note in passing that the goat was not named Azazel. The goat was not Satan. There are cults which teach that the goat represents Satan and that therefore Satan is the ultimate sin-bearer. But that is not true. The goat was sent to Satan, and the sins that were placed on it, as we shall see, were placed there to be sent to Satan.
But first we are concerned with the goat for the LORD. This goat marks the stake, if I may use that term, that God has in the crucifixion of Jesus. When we consider the death of Jesus we almost always think of it as on our own behalf. That is, we were forgiven there. His life was poured out on our behalf and, quite properly, from that event we count our forgiveness and acceptance before God. But what this is teaching us is that God also had a stake in the death of Jesus, that God was blessed and glorified and magnified in that death.
If your think about it you can see why. You see, forgiveness is not an easy thing for God to display. He can't do as many people seem to think he can -- simply look at our evil and say, "Oh, well, that's all right. Forget about it. I love you anyway. Just go on." If that were the way that we are forgiven then God would deny his character as a just God. But God is just and, in a sense, his justice struggles with his love. God's justice says, "Everyone who deliberately commits transgressions must be set aside from my presence. He cannot come before me." This book teaches that again and again. God's justice excludes us from his presence and sends us away. If God were just, and only just, he would wipe out the human race without exception. Not one of us could stand.
But God's love doesn't want to do that. Yet how can his love be expressed unless his justice is satisfied? That is what the death of Christ does. When God's Son hung on the cross God did not spare him a thing! He poured out upon him every bit of his wrath against sin. Every bit of his justice was satisfied in the death of his Son upon the cross. Thus God is vindicated. The whole world can now look at that event and say, "Yes, God is just -- even though he loves us." The death of Jesus freed God to show his love to us. Apart from his death you and I would never have known that he is a God of mercy, of compassion, and of tender, forgiving grace. We would never have seen that he is willing to suffer for us on our behalf, that he had that kind of heart. Thus God himself is magnified, his character is glorified before us, by the death of Jesus. And this is what is portrayed by the goat that was for the LORD. It was on his behalf that this goat was to be sacrificed.
vv. 29-31: And it shall be a statute to you for ever that in the seventh month, on the tenth day of the month, you shall afflict yourselves, and shall do no work, either the native or the stranger who sojourns among you; for on this day shall atonement be made for you, to cleanse you, from all your sins you shall be clean before the LORD. It is a sabbath of solemn rest to you, and you shall afflict yourselves; it is a statute for ever." (Leviticus 16:29-31 RSV)
A sabbath is a day of rest. As we have already seen from the Old Testament and the New, the sabbath is a picture of the rest of your spirit when you are counting not on what you have done, but on the work of another on your behalf -- even in this realm of all the accusations of a guilty conscience. You are to recognize that God has cleansed your conscience and you are to believe it! You are to accept that fact and return these vagrant thoughts to Satan from whence they come, send them back to him, and recognize that God is ready to use you. You can rest on that fact with a full sense of your worth in his sight, knowing that you belong to him and that he loves you fully and has taken care of everything that would exclude you from his presence. That is the fulfillment of the Day of Atonement, the fulfillment of the day of rest.
