BUT INTO THE
SECOND ONLY THE HIGH PRIEST ENTERS ONCE A YEAR: de eis de ten deuteran monos ho archiereus hapax tou eniautou:
(Heb
9:24,25;
Exodus 30:10;
Leviticus 16:2-20,34)
But - The
writer is highlighting a vivid contrast for the professing Hebrew believers, reminding
them of the infrequent access and mysterious closeness of the Holy of Holies
as compared to the constant openness of the outer tent.
Spurgeon
comments...
The greatest of the Jewish high priests
had to admit that they were sinners themselves, for they had to present
sin-offerings on their own account, but our Lord Jesus has no sin of his
own; hence in part his ability to bear our sin.
Into the second
- The holy of holies, representing the very presence of the Holy One
of Israel.
Only - This is
"only" one word, but oh, how filled with meaning it is, for it
emphasizes the limited access to the holiness of God under the Old Covenant.
Not anyone, not everyone, but only the high priest!
Dear saint, let us meditate on our present access through our Great High
Priest to the holy of holies, the throne of grace. Do we really understand
our high and holy privilege? Do we really believe we now have continual
access? If so why do we so seldom draw nigh to the heavenly holy of holies,
dearly beloved of the Father? Perhaps we are not broken and grieved over our
sins against the Holy One, etc. For those of you reading these notes who are
now continually drawing nigh, first, praise God for drawing you, and second,
I beg of you to lift up a fragrant aroma to the throne pleading with our
Father that all of His saints (present writer included) would be so seated
at the foot of His throne as you are. Thank you.
Only the high
priest - There is
no "exception clause", no fine print, no asterisk, for regardless of who
one was or how powerful they were, divine access was only granted to the
high priest.
Witness the following
violation of this regulation by King Uzziah, the writer recording that
when...
"he became strong, his heart was so proud
that he acted corruptly (what was the heart of the problem?), and he was unfaithful to
the LORD his God (what was the rotten result?), for he entered the temple of
the LORD to burn incense on the altar of incense (What should Uzziah have
known? What did the king of Israel have to
do when he sat on the throne according to
Deut 17:18-20?)
. 17 Then Azariah the priest entered after him and with him eighty priests
of the LORD, valiant men. 18 And they opposed Uzziah the king and said to
him, "It is not for you, Uzziah, to burn incense to the LORD, but for the
priests, the sons of Aaron who are consecrated to burn incense. Get out of
the sanctuary, for you have been unfaithful, and will have no honor from the
LORD God." 19 But Uzziah, with a censer in his hand for burning incense, was
enraged; and while he was enraged with the priests, the leprosy broke out on
his forehead before the priests in the house of the LORD, beside the
altar of incense. 20 And Azariah the chief priest and all the priests looked
at him, and behold, he was leprous on his forehead; and they hurried him out
of there, and he himself also hastened to get out because the LORD had
smitten him. (2
Chronicles 16:16-20)
Christ is clearly
pictured in the divine worship of the high priest in the presence of God in
the Holy of Holies on the Day of Atonement (Yom Kippur).
Lev 16:2 And the LORD said to
Moses, "Tell your brother Aaron that he shall not enter at 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 over the mercy seat.
Lev 16:34 "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.
Note that on this
most solemn of days to a Jew (then and even today), the only one who works
is the high priest. Thus from beginning of this holy day to the
end he carries out the divine worship and sacrifices with no help from
the other priests (except that there is a person who takes the scapegoat into the
wilderness). This serves as a picture of our Great High Priest because He
alone was qualified to bring an acceptable sacrifice to a Holy Righteous
God. In Lev 8:12 we see a foreshadowing of Christ in the anointing of the high priest
(for Christ = anointed one!)...
Then he poured some of the anointing oil
on Aaron's head and anointed him, to consecrate him. (Lev 8:12)
The
Day of Atonement (Lev 16)
intended to make sacrifice for all those sins that had not yet been covered
(see Lev 16:30,33) and was a great day for liberation of the conscience, but
as the writer explains even this great day could not make the worshiper perfect in conscience!
How much better is the New Covenant in our High Priest's BLOOD that allows
all
blood bought believers have bold continual access into the presence of the
Shekinah, access that even the most pious and God-fearing Jew could only
view from a distance (except the Aaronic high priests).
Open our hearts O Great Jehovah to
appreciate the magnitude of this incredible work of grace and how great is
our privilege in the church age. Forgive us as your people for "squandering"
opportunity after opportunity to commune with You, O Most High God. Amen.
We as NT believers are a kingdom
of priests and can ''burn incense'' at all times in between (pray without ceasing). Lord, please show us what
prayer means to you, how important it is for us, and how it is part of
fulfilling our role as Your priests on earth, Your ''go between'' so to
speak, interceding for sinful men and women. Amen.
NOT WITHOUT TAKING BLOOD
WHICH HE OFFERS FOR HIMSELF: ou choris haimatos ho prospherei (3SPAI) huper heautou:
(Heb
5:3;
7:27;
10:19,20)
Spurgeon has
the following sermons related to blood...
Exodus 12:13 The Blood
Hebrews 12:24-25 The Blood Of Sprinkling
Hebrews 12:24-25 The Blood Of Sprinkling
Hebrews 13:20-21 The Blood Of The Covenant
Hebrews 13:20 The Blood Of The Everlasting Covenant
Hebrews 9:19-20 The Blood Of The Testament
Hebrews 9:22 Blood-Shedding
Not without taking blood - The
Jewish high priest had to take blood into the Holy of holies on the
Day of Atonement to atone for his own sins because he was a sinner.
Hebrews 5:3 (note)
— and because of it he (the
high priest) is obligated to offer sacrifices for sins, as for the people,
so also for himself.
Hebrews 7:27 (note)
— (Jesus is a different kind of High Priest) Who does not need daily, like
those high priests, to offer up sacrifices, first for His own sins, and then
for the sins of the people, because this He did once for all when He offered
up Himself.
Hebrews 10:19
— Since therefore, brethren, we have confidence to enter the holy place by
the blood of Jesus, 20 by a new and living way which He inaugurated for us
through the veil, that is, His flesh 21 and since we have a great priest
over the house of God, 22 let us draw near with a sincere heart in full
assurance of faith, having our hearts sprinkled clean from an evil
conscience and our bodies washed with pure water. (see notes
Hebrews 10:19;
20;
21;
22)
Matthew Poole
writes...
Not without blood: when he first
entered into the holiest of all, it was with the blood of a young
bull, of a ram, Lev 16:3, 14, with the blood of the he-goat, Heb 9:15,
27. After he had offered the incense on his golden censer, Heb 9:4, he
must sprinkle the blood upon the mercy-seat and before it, by which
expiatory blood there was made an atonement, Heb 9:12-14.
For himself - The high priest placed his hands on the head of a
bull selected as a sacrifice for his own sins and those of his family
and according to one source Jewish prayed...
O God, I have committed iniquity, transgressed and sinned before thee,
I and my house, as it is written in the Law of thy servant Moses, "For
on this day shall atonement be made for you to cleanse you; from all
your sins shall ye be clean before the Lord." And they answered after
him, 227 "Blessed be the name of the glory of his kingdom for ever and
ever!" (Yoma, 3.8)
For (huper)
is a preposition which in this context speaks of substitution.
It could be translated “for the sake of" or "in
behalf of”. Clearly this single preposition pictures the substitutionary character of the atonement
by the blood of the sacrificial animal that is carried in by the Levitical high priest.
Clearly this ritual
foreshadowed the once for all substitutionary and fully atoning sacrifice of
the Lamb of God, Who takes away the sin of the world (see Jn 11:50, see note
Titus 2:14).
The writer will go on to teach that under the Old Covenant the offering of
the blood of animals pointed to and was perfectly and finally fulfilled in the
offering of the precious blood of the Lamb, the suffering, crucified Messiah
of Isaiah 53 and Psalm 22.
This is a good point to stop for a
moment and offer up a sacrifice of praise and thanksgiving to the Lamb
Who has opened the gates of so great a salvation (click hymn to play
and sing along)...
NOTHING BUT THE BLOOD
by Robert Lowery
What can wash away my sin?
Nothing but the blood of Jesus;
What can make me whole again?
Nothing but the blood of Jesus.
Refrain
Oh! precious is the flow
That makes me white as snow;
No other fount I know,
Nothing but the blood of Jesus.
For my pardon, this I see,
Nothing but the blood of Jesus;
For my cleansing this my plea,
Nothing but the blood of Jesus.
Refrain
Nothing can for sin atone,
Nothing but the blood of Jesus;
Naught of good that I have done,
Nothing but the blood of Jesus.
Refrain
This is all my hope and peace,
Nothing but the blood of Jesus;
This is all my righteousness,
Nothing but the blood of Jesus.
Refrain
Now by this I’ll overcome—
Nothing but the blood of Jesus,
Now by this I’ll reach my home—
Nothing but the blood of Jesus.
Refrain
Glory! Glory! This I sing—
Nothing but the blood of Jesus,
All my praise for this I bring—
Nothing but the blood of Jesus.
Refrain
AND FOR THE SINS OF THE PEOPLE COMMITTED IN IGNORANCE: kai ton tou laou agnoematon:
(Leviticus
5:18;
2 Samuel 6:7;
2 Chronicles 33:9;
Psalms 19:12;
95:10;
Isaiah 3:12;
9:16;
28:7;
Isaiah 29:14;
Hosea 4:12;
Amos 2:14)
Lev 5:18 — "He is then to
bring to the priest a ram without defect from the flock, according to
your valuation, for a guilt offering. So the priest shall make
atonement for him concerning his error in which he sinned
unintentionally and did not know it, and it shall be forgiven him.
2Sa 6:7 — And the anger of the
LORD burned against Uzzah, and God struck him down there for his
irreverence; and he died there by the ark of God.
Ps 19:12 — Who can discern his
errors? Acquit me of hidden faults.
Spurgeon's comment
- Cleanse thou me from secret faults. Thou canst mark in me faults
entirely hidden from myself. It were hopeless to expect to see all my
spots; therefore, O Lord, wash away in the atoning blood even those
sins which my conscience has been unable to detect. Secret sins, like
private conspirators, must be hunted out, or they may do deadly
mischief; it is well to be much in prayer concerning them. ...if we
could receive pardon for all our sins by telling every sin we have
committed in one hour, there is not one of us who would be able to
enter heaven, since, besides the sins that are known to us and that we
may be able to confess, there are a vast mass of sins, which are as
truly sins as those which we lament, but which are secret, and come
not beneath our eye. If we had eyes like those of God, we should think
very differently of ourselves. The transgressions which we see and
confess are but like the farmer's small samples which he brings to
market, when he has left his granary full at home. We have but a very
few sins which we can observe and detect, compared with those which
are hidden from ourselves and unseen by our fellow creatures.
Ignorance (51)
(agnoema from agnoéo = not to know, ignore) in context defines
sin committed through ignorance or thoughtlessness. In other words it meant
to sin without knowing that one has sinned
Guzik comments that...
Sins of ignorance
were the specific aim of the Day of Atonement. It was assumed that
known sin would be taken care of through the regular sin offerings and
the daily sacrifices. In this respect, Jesus’ work is far greater than
the work done on the Day of Atonement. Jesus’ work on the cross is
sufficient to atone for both the sins we do in ignorance and sins that
we know.
Steven Cole commenting on sins...in ignorance writes
that..
The author calls attention to the
fact that old system provided a way for forgiveness for “the sins
of the people committed in ignorance” (9:7). The Law stipulated
that there was no sacrifice for sins of defiance (Num. 15:30-31).
There is a sense, of course, in which virtually all of our sins stem
from defiance toward God, but the reference in Numbers seems to refer
to outrageous, blasphemous behavior that represented revolt or treason
against God (Ronald Allen, Expositor's Bible Commentary [Zondervan],
ed. by Frank Gaebelein, 2:830). In this sense, there is a parallel in
Hebrews 10:26-31, where the author strongly warns his readers against
apostasy for which there is no sacrifice.
The annual Day of Atonement ritual would
have underscored to Israel a number of vital spiritual truths. It portrayed
the absolute holiness of God and how our sin separates us from entering His
presence. It showed the sin and defilement of all of the people, including
the high priest. It showed that no one dared to enter God’s holy presence
without the blood of an acceptable sacrifice. It showed that the people must
approach God through the proper mediator, the high priest. It showed that if
the proper sacrifice was offered, God would be propitiated or satisfied, so
that He would not judge their sins. But, as glorious as all of this ritual
was, it was inadequate, for two main reasons: (1) The old system provided
limited access to God... (2) The old system provided limited efficacy of the
sacrifices. (Hebrews 9:1-14 God's Remedy for
Guilt)
Adam Clarke explains
sins...in ignorance...
For transgressions of which they
were not conscious: there were so many niceties in the ritual worship
of the Jews, and so many ways in which they might offend against the
law and incur guilt, that it was found necessary to institute
sacrifices to atone for these sins of ignorance. And as the high
priest was also clothed with infirmity, he required to have an
interest in the same sacrifice, on the same account. This was a
national sacrifice; and by it the people understood that they were
absolved from all the errors of the past year, and that they now had a
renewed right of access to the mercy-seat.
Barnes notes that...
The blood of the goat was offered
for them, Leviticus 16:15. The word rendered errors—agnoema—denotes,
properly, ignorance, involuntary error; and then error or fault in
general—the same as the Hebrew מִשְׁנֶּה from שָׁנָה—to err. The
object was to make expiation for all the error and sins of the people,
and this occurred once in the year. The repetition of these sacrifices
was a constant remembrance of sin; and the design was, that neither
the priests nor the people should lose sight of the fact that they
were violators of the law of God.
See Nu 15:22-31, 30 for contrast of "unintentional"
vs "defiant" sins (see Nu 15:32-36 for specific example of "defiant" sin) and
compare to writer's warning in Heb 10:26ff.
The offering of the blood of the goat and the carrying away of
the scapegoat provided forgiveness only in that they typified the final
sacrifice of Christ.
Andrew Murray (Holiest of
All) writes...
Let us see and grasp this. Aaron's
work was the shadow of Christ's work upon earth, of sacrifice and
blood-shedding, of atonement and reconciliation with God. Aaron
entered indeed within the veil with the blood, in token of God's
acceptance of the atonement and the people. But he might not tarry
there; he had to come out again at once. His entering only once a
year, and that only for a few moments, served mostly, as we see in
chap. 9:7, 8, to teach the people that the way into the Holiest was
not yet opened; that for this they would have to wait till another
dispensation came. Of a life in the Holiest of All, of a dwelling in
God's presence, and fellowship with Him there, of a communication to
the people of the power of a life within the veil,—of all this there
was no thought. The glory of Christ's priesthood consists in His
rending the veil and entering in for us: of His sitting at the right
hand of God to receive and impart the Spirit of God and the powers of
the heavenly life; of His being able to bring us in, that we too may
draw nigh to God; of His maintenance in us of the life of heaven by
His unceasing intercession and ministry in the power of an endless
life; of all this the ministry of Aaron could afford no promise.
POSSIBLE CHRONOLOGICAL
SEQUENCE ON DAY OF ATONEMENT
Lev 16:4: early on the Day of Atonement, high priest cleansed
himself ritually and
"He shall put on the holy linen tunic, and the linen undergarments shall be
next to his body, and he shall be girded with the linen sash, and attired
with the linen turban (these are holy garments).
(??) Then he shall bathe his body in water and put them on.
Lev 16:6,11: Then he began his daily sacrificing. Unlike Christ, he had to
sacrifice for his own sin.
Very likely he would have already slaughtered 22 different animals by the
time he reached the event known as the atonement. It was an exceptionally
busy and bloody thing that he did on this day.
Lev 16:23: After finishing all these sacrifices, he took off the robes of
glory and beauty and went and bathed himself again completely. He then put
on a white linen garment, with no decoration or ornament at all, and
performed the sacrifice of atonement.
In this ritual, the high priest symbolized Jesus Christ, who, in His true
and perfect work of atonement, stripped off all His glory and beauty and
became the humblest of the humble. (Phil2:6-7) He dressed Himself in human
flesh, pure but plain and unadorned. In all of His humility He never lost
His holiness.
When the high priest was done with the sacrifice of atonement, he put the
robes of glory and beauty back on, picturing still further the work of our
Lord.
In His high priestly prayer, anticipating what would happen after the
crucifixion and resurrection, Jesus said, “And now, glorify Thou Me together
with Thyself, Father, with the glory which I had with Thee before the world
was” (Jn17:5). He was saying in effect, “Give Me back My robes. I’ve done
the job of atonement. My work of humility is Over.”
Lev 16:12,13: In the garment of white linen, the high priest took coals off
the bronze altar, where sacrifice was going to be made. He put them in a
gold censer with incense and carried it into the Holy of Holies.
Here again is a beautiful picture of Christ, interceding for His own before
God’s presence.
Lev 16:14: Then the high priest went out and took a bullock purchased with his
own money, because it was to be offered for his own sin. After slaughtering
the bullock and offering the sacrifice, he had another priest assist him in
catching the blood as it drained off. He swirled some of it in a small bowl
and carried it into the Holy of Holies, where he sprinkled it on the mercy
seat. The people could hear the bells on his robe as he moved about. He
hurried out, and the people breathed a sigh of relief at seeing him. Had he
entered the Holy of Holies ceremonially unclean, he would have been struck
dead.
Lev 16:15, 8, 9, 16,17: When he came out, two goats were waiting for him by
the bronze altar. In a small urn were two lots to determine which goat would
be used for which purpose. One lot was marked for the Lord and the other for Azazel, for the scapegoat. As each lot was drawn it was tied to the horn of
one of the goats. The goat designated for Jehovah was then killed on the
altar. Its blood was caught in the same way as that of the bullock and was
swirled in the bowl as it was carried into the Holy of Holies. This blood,
too, was sprinkled on the mercy seat, but this time for the sins of the
people. Again he hurried back out.
Lev 16:21,22: He then placed his hands on the goat that remained, the
scapegoat, symbolically placing the sins of the people on the goat’s head.
That goat was taken far out into the wilderness and turned loose, to be lost
and never to return.
The first goat represented satisfaction of God’s justice, in that sin had
been paid for. The second represented satisfaction of man’s conscience,
because he knew he was freed of the penalty of sin. Still again we see
Christ. In His own death he paid for man’s sin, thereby satisfying God’s
justice, and He also carried our sins far from us, giving us peace of
conscience and mind. He satisfied both God and man. The two goats actually
are two parts of one offering. “And he shall take from the congregation of
the sons of Israel two male goats for a sin offering” (Lv 16:5). They
represented propitiation and pardon, two aspects of the one atoning
sacrifice.
Here
is Spurgeon's exposition of Leviticus 16, the Day of
Atonement...
Leviticus 16:1, 2. And the Lord
spake unto Moses after the death of the two sons of Aaron, when they
offered before the Lord, and died, 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.
The way into the heavenly places
was not yet made manifest; the inner shrine, called the holy of
holies, was specially guarded from human access. No one could have
said in those days, "Let us come boldly unto the throne of grace," for
only the high priest could approach the mercy seat at all, and he must
go within the veil strictly in accordance with the instructions given
to Moses by the Lord. Nadab and Abihu appear to have entered into the
presence of God wrongfully, they had probably been drinking, for there
was a command afterwards given that no priest should drink wine or
strong drink when he went into the house of the Lord. God in his
righteous anger slew these young men at once, and now, lest any others
should intrude into the secret place of communion, a law was given to
tell when and how man might approach his God.
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.
There is no access to God except by
sacrifice; there never was, and there never can be, any way to God for
sinful man except by sacrifice.
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.
Our great High Priest offered
himself without spot to God, and he is himself without sin; but the
Jewish high priest must make himself typically pure by putting on the
snow-white garments of holy service, and before doing so he must wash
himself with water, that he might come before God acceptably. None
might approach the Holy God with impurities upon them.
Leviticus 16:5, 6. 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. And Aaron
shall offer his bullock of the sin offering, which is for himself, and
make an atonement for himself, and for his house.
These priests were sinful, and
therefore they must first themselves be purged from guilt before they
could come nigh to God; but the true High Priest of God, our Lord
Jesus, needed to offer no sacrifice for himself, for he was pure and
without blemish or stain of sin.
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.
These two goats were not for
himself, but for the people. You must regard them as if they were but
one offering, for it needed both of them to set forth the divine plan
by which sin is put away; one was to die, and the other was typically
to bear away the sin of the people.
Leviticus 16:8. And Aaron shall
cast lots upon the two goats; one lot for the Lord, and the other lot
for the scapegoat.
One goat was to show how sin is put
away in reference to God by sacrifice, and the other goat was to show
how it is put away in reference to us, God's people, by being carried
into oblivion.
Leviticus 16:9-14. And Aaron
shall bring the goat upon which the Lord's lot fell, and offer him for
a sin offering. 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. 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: 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: 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:
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.
This was his first entrance within
the veil, with holy incense to denote the acceptance which Christ has
with God, though he is always well-beloved, and dear, and precious to
his Father. This incense sent up a cloud that veiled the glory of the
Shekinah which shone between the two wings of the cherubim, and so the
high priest was better able to bear the wondrous brilliance by which
God revealed his presence. When Aaron had thus filled the place with
the sweetly-perfumed smoke, he took the blood of the bullock of the
sin-offering, and carefully sprinkled it seven times on the mercy
seat, and on the ground around the mercy seat. What a mercy it is for
you and me that the spot where we meet with God is a place where the
blood of the great sacrifice has been sprinkled, ay, and that the
ground of our meeting with God, the place on which the mercy seat
rests, has also the blood mark upon it!
Leviticus 16:15. 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:
Twice, you see, is the holy place
thus besprinkled, first with the blood of the bullock, and then with
that of the goat.
Leviticus 16:16. 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.
If God is to dwell in the midst of
sinful men, it can only be through the blood of the atonement. Twice
seven times were the holy place and the tabernacle to be sprinkled
with blood, as though to indicate a double perfectness of efficacy of
the preparation for God's dwelling among sinful men.
Leviticus 16:17-19 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. 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. 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.
Even this altar, to which we bring
our prayers and our thankofferings, has sin upon it. There is some
defilement even in the saltwater of our penitent tears; there is some
unbelief even in our most acceptable faith; there is some want of
holiness about our holiest things. We are unclean by nature, and by
practice, too, what could we do without the sprinkling of the blood?
See how the Lord insisted upon it in the case of his ancient people,
yet there are some in these modern times who deride it. God forgive
their blasphemy!
Leviticus 16:20, 21. 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: 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:
Notice the "all" in verse 21,
"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." This was the second part of the atonement showing, not
sacrifice, but the effect of sacrifice, and explaining what becomes of
sin after the sacrifice has been accepted, and the blood has been
presented within the veil.
Leviticus 16:22-25. 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. 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: 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. And the fat of the sin offering shall
he burn upon the altar.
Only the fat of it, the best of it,
was burnt upon the altar, for sin offerings were not acceptable to
God. They were regarded as being filled with impurity by reason of the
sin which they brought to mind; for this reason the bullock and the
goat of the sin offering had to be burnt without the camp: "Wherefore
Jesus also, that he might sanctify the people with his own blood,
suffered without the gate," as our sin offering. Yet, inasmuch as the
fat was accepted upon the altar, so is Christ, even as our sin
offering, acceptable before God.
Leviticus 16:26, 27. 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. 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.
All must be burnt; and the last is
mentioned because it more strikingly sets forth the impurity of the
sin connected with the sin offering. All must be burnt right up; there
must not be a particle of the sin offering left unconsumed.
Leviticus 16:28. And he that
burneth them shall wash his clothes, and bathe his flesh in water, and
afterward he shall come into the camp.
Everything that has to do with
God's service must be clean and pure purified by fire, and purified by
water. An atonement cannot be made by that which is itself defiled; it
must be without spot, or wrinkle, or any such thing before it can put
sin away; this is the virtue of Christ's atonement, for he was
altogether without sin of any kind.
Leviticus 16:29-31 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: 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. It shall be a sabbath of rest unto you, and ye
shall afflict your souls, by a statute for ever.
This shows what sacredness the Lord
attached to the great day of atonement, and gives us more than a hint
of the preciousness of our Lord's atoning work for us. Now let us turn
to the Epistle to the Hebrews, and see how the apostle spiritualizes
the services of the Mosaic dispensation.
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F B Meyer comments that...
THE HIGH-PRIESTS ARE CONTRASTED
WITH CHRIST (vv.7,11). The outer court of the sanctuary might be
trodden, under certain conditions, by ordinary Israelites; but for the
most part they were excluded, and service was rendered by Levites and
priests, at the head of whom stood the high-priest, radiant in his
garments of glory and beauty. The garment of fine white linen worn
next his person; the linen girdle girt about his loins fitting him for
ministry (John xiii. 4); the robe of the ephod, woven all of blue, and
fringed with scarlet tassels in the form of pomegranates; the ephod
itself, composed of the same materials as constituted the veil; and on
his breast the twelve precious stones, engraven with the names of
Israel. How grand a spectacle was there!
And yet there were two fatal flaws. He was not suffered to continue by
reason of death (Heb 7:23); and he was a sinful man, who needed to
offer sacrifice for himself (Heb 9:7). On the great day of atonement,
it was expressly stated that he was not to go within the veil to plead
for the people, until he had made an atonement for himself and his
house by the blood of the young bullock, which he had previously
killed (Lev. 16:11, 12, 13).
In these respects, how different is our High-Priest, after the order
of Melchizedek! Death tried to master him; but he could not be holden
of it; and by death he destroyed him that hath the power of death. "He
continueth ever." "He ever liveth." His priesthood is unchangeable.
"He is a priest forever." All this was clearly proved in the seventh
chapter. But now it is asserted that he was "without spot" (ver. 14).
He was well searched; but none could convince him of sin. Judas tried
to find some warrant for his treachery, but was compelled to confess
that it was innocent blood. Caiaphas and Annas called in false
witnesses in vain; and at last condemned him on words uttered by his
own lips, claiming divine authority and power. Pilate repeatedly
asseverated, even washing his hands in proof, that he could find in
him no fault at all.
Nay, the Lord himself bared his breast to the Father in conscious
innocence; unlike the saintliest of men, who, in proportion to their
goodness, confess their sinnership. "Such a High-Priest became us, who
is holy, harmless, undefiled, and separate from sinners, who needeth
not daily to offer up sacrifice for his own sins.
