Leviticus 16:14 Komentář

In this chapter we have the institution of the annual solemnity of the day of atonement, or expiation, which had as much gospel in it as perhaps any of the appointments of the ceremonial law, as appears by the reference the apostle makes to it, Heb 9:7, etc. We had before divers laws concerning sin-offerings for particular persons, and to be offered upon particular occasions; but this is concerning the stated sacrifice, in which the whole nation was interested. The whole service of the day is committed to the high priest. I. He must never come into the most holy place but upon this day (Lev 16:1, Lev 16:2). II. He must come dressed in linen garments (Lev 16:4). III. He must bring a sin-offering and a burnt-offering for himself (Lev 16:3), offer his sin-offering (Lev 16:6-11), then go within the veil with some of the blood of his sin-offering, burn incense, and sprinkle the blood before the mercy-seat (Lev 16:12-14). IV. Two goats must be provided for the people, lots cast upon them, and, 1. One of them must be a sin-offering for the people (Lev 16:5, Lev 16:7-9), and the blood of it must be sprinkled before the mercy-seat (Lev 16:15-17), and then some of the blood of both the sin-offerings must be sprinkled upon the altar (Lev 16:18, Lev 16:19). 2. The other must be a scape-goat (Lev 16:10), the sins of Israel must be confessed over him, and then he must be sent away into the wilderness (Lev 16:20-22), and he that brought him away must be ceremonially unclean (Lev 16:26). V. The burnt-offerings were then to be offered, the fat of the sin-offerings burnt on the altar, and their flesh burnt without the camp (Lev 16:23-25, Lev 16:27, Lev 16:28). VI. The people were to observe the day religiously by a holy rest and holy mourning for sin; and this was to be a statute for ever (Lev 16:29, etc.).

INTRODUCTION TO LEVITICUS 16 This chapter treats of the day of atonement, and of the rites, sacrifices, and services of it, directs when Aaron should come into the holy of holies, Lev 16:1; and in what habit he should then appear, and with what offerings both for himself, and for the people, Lev 16:3; and that having slain his own sin offering, and that for the people, he should offer incense before the mercy seat, and sprinkle that with the blood of both, Lev 16:11; and by these offerings make atonement for the holy place, the tabernacle of the congregation, and the altar, Lev 16:16; and having done this, he was to take the live goat, lay his hands on it, confess over it, and put upon it all the iniquities of the children of Israel, and then send it away by a fit man into the wilderness, Lev 16:20; upon which he was to put off his linen garments, wash his flesh, and put them on again, and offer the burnt offering for himself, and for the people, Lev 16:23; also he that let go the goat, and he that carried and burnt the sin offerings without the camp, were to wash themselves and clothes also, Lev 16:26; the observance of this day, once a year, which was on the tenth of the seventh month, as a day of affliction and atonement, was to be a statute for ever to the children of Israel, Lev 16:29.

And he shall take of the blood of the bullock,.... When the high priest slew the bullock, the blood was received in a basin, and given to another priest, that he might keep stirring it on a foursquare bench in the temple, that so it might not thicken and congeal (n), but by a continual motion might become thin and liquid, and fit for sprinkling; and this was doing, while the high priest was gone into the most holy place to offer the incense; which being done, he came out again and took the basin of blood out of the hand of the priest, and went in a second time, and did with it as follows: and sprinkle it with his finger upon the mercy seat, eastward; with his right finger, or forefinger, as the Targum of Jonathan; and the blood sprinkled with it did not fall upon the mercy seat, as our version seems to intimate, but it was sprinkled over against it, towards the upper part of it. Aben Ezra says, that according to their interpreters, "upon the face of the mercy seat", as the words may be literally rendered, signifies above, between the two bars, and here it was the high priest stood; for, according to the Misnah (o), he went in to the place where he had gone in, and stood in the place where he had stood, and then sprinkled, that is, in the same place where he had been and offered the incense; See Gill on Lev 16:13; and here he stood, not with his face to the east, for then his back must have been to the mercy seat, but he stood with his face to the eastern part of the mercy seat, and there sprinkled the blood upwards: and before the mercy seat shall he sprinkle of the blood with his finger seven times; besides the first sprinkling that was upward, and those downward; so says the Misnah (p), he sprinkled of it (the blood) once above, and seven times below; the same Jarchi observes; and the tradition adds, and he did not look in sprinkling neither above nor below; that is, he did not look to the mercy seat, nor was there any need of it, since the blood did not reach the mercy seat, but fell upon the ground; it was enough that it was done before it, and over against it, and with a respect unto it; or otherwise, had it, fallen on it, it would have been besmeared with it, and would not have been so comely and decent: the mystery of this was to represent the blood of Christ, and perfect purification and atonement by it, and that mercy and justice are reconciled to each other, and agree together in the forgiveness of sinners; and that there is no mercy but in a way of justice, no remission of sin, no justification of persons, no salvation for any of the sons of men, but through the blood of Christ, and the complete atonement made thereby. (n) Misn. Yoma, c. 4. sect. 3. (o) Ibid. c. 5. sect. 3. (p) Misn. Yoma, c. 5. sect. 3.

The solemn yearly expiation for the high priest, who must not come at all times into the holy place, Lev 16:1, Lev 16:2. He must take a bullock for a sin-offering, and a ram for a burnt-offering, bathe himself, and be dressed in his sacerdotal robes, Lev 16:3, Lev 16:4. He shall take two goats, one of which is to be determined by lot to be a sacrifice; the other to be a scapegoat, Lev 16:5-10. He shall offer a bullock for himself and for his family, Lev 16:11-14. And shall kill the goat as a sin-offering for the people, and sprinkle its blood upon the mercy-seat, and hallow the altar of burnt-offerings, Lev 16:15-19. The scapegoat shall be then brought, on the head of which he shall lay his hands, and confess the iniquities of the children of Israel; after which the goat shall be permitted to escape to the wilderness, Lev 16:20-22. After this Aaron shall bathe himself, and make a burnt-offering for himself and for the people, Lev 16:23-28. This is to be an everlasting statute, and the day on which the atonement is to be made shall be a Sabbath, or day of rest, through all their generations, Lev 16:29-34.

HOW THE HIGH PRIEST MUST ENTER INTO THE HOLY PLACE. (Lev. 16:1-34) after the death of the two sons of Aaron, when they offered before the Lord, and died--It is thought by some that this chapter has been transposed out of its right place in the sacred record, which was immediately after the narrative of the deaths of Nadab and Abihu [Lev. 10:1-20]. That appalling catastrophe must have filled Aaron with painful apprehensions lest the guilt of these two sons might be entailed on his house, or that other members of his family might share the same fate by some irregularities or defects in the discharge of their sacred functions. And, therefore, this law was established, by the due observance of whose requirements the Aaronic order would be securely maintained and accepted in the priesthood.

The Day of Atonement - Leviticus 16 The sacrifices and purifications enjoined thus far did not suffice to complete the reconciliation between the congregation of Israel, which was called to be a holy nation, but in its very nature was still altogether involved in sin and uncleanness, and Jehovah the Holy One-that is to say, to restore the perfect reconciliation and true vital fellowship of the nation with its God, in accordance with the idea and object of the old covenant - because, even with the most scrupulous observance of these directions, many sins and defilements would still remain unacknowledged, and therefore without expiation, and would necessarily produce in the congregation a feeling of separation from its God, so that it would be unable to attain to the true joyousness of access to the throne of grace, and to the place of reconciliation with God. This want was met by the appointment of a yearly general and perfect expiation of all the sins and uncleanness which had remained unatoned for and uncleansed in the course of the year. In this respect the laws of sacrifice and purification received their completion and finish in the institution of the festival of atonement, which provided for the congregation of Israel the highest and most comprehensive expiation that was possible under the Old Testament. Hence the law concerning the day of atonement formed a fitting close to the ordinances designed to place the Israelites in fellowship with their God, and raise the promise of Jehovah, "I will be your God," into a living truth. This law is described in the present chapter, and contains (1) the instructions as to the performance of the general expiation for the year (vv. 2-28), and (2) directions for the celebration of this festival every year (Lev 16:29-34). From the expiation effected upon this day it received the name of "day of expiations," i.e., of the highest expiation (Lev 23:27). The Rabbins call it briefly יומא, the day κατ ̓ ἐξοχήν.