Leviticus 16:8 Ulasan

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 Aaron shall cast lots upon the two goats,.... Which should be slain, and which should be kept alive, and let go: the manner of casting lots, according to the Misnah (a), was this; the high priest went to the east of the court, to the north of the altar, the Sagan (or deputy priest) at his right hand, and Rosh Beth Ab (or the chief of the house of the fathers) on his left hand, and the two goats were there; and there was a vessel (box or urn, called Calphi), and in it were two lots of box tree: the high priest shook the Calphi (or urn) and took out the two lots; one, on which was written, "for the Lord", and the other, on which was written, "for Azazel"; if that came up on the right hand, the Sagan said to him, my lord high priest, lift up thy right hand on high; and if that on the left hand came up, Rosh Beth Ab said to him, my lord high priest, lift up thy left hand on high: he put them upon the two goats and said, a sin offering for the Lord; and they answered after him, blessed be the Lord, may the glory of his kingdom be for ever and ever: now these lots, as Ben Gersom observes, were alike, not one greater than another; and they were of the same matter, for if one had been of stone and the other of wood, they might, have been known by feeling, and so the lots would not have been legal: and the same is observed by Maimonides (b), that though they might be of any matter, of wood, or stone, or metal, yet one might not be great, and the other small, and the one of silver, and the other of gold, but both alike, for the reason before given: one lot for the Lord, and the other lot for the scapegoat: one had written upon it, as in the above account, "for the Lord"; and the other had written upon it, "for Azazel"; directing that the goat on which the lot for the Lord fell was to be slain and offered up for a sin offering to him; and the other, on which the lot for Azazel fell, was to be kept alive and let go: now, however casual and contingent the casting of a lot may seem to men, it is certain to God, the disposal of it is of him, and according to his determination, Pro 16:33; and this, in the mystical sense, here denotes, that the sufferings and death of Christ were according to the determinate counsel and foreknowledge of God, and so were foretold in the Scriptures, and came to pass according to his appointment, will, and command, as was also his resurrection from the dead, Joh 10:18; see Act 1:23; and likewise his conflict with Satan, Joh 14:30. (a) Misn. Yoma, c. 3. sect. 9. & c. 4. sect. 1. (b) Hilchot Yom Hacippurim, c. 3. sect. 1.

May I offer, moreover, an interpretation of the two goats which were presented on “the great day of atonement”? Do they not also prefigure the two natures of Christ? They were of like size and very similar in appearance, owing to the Lord’s identity of aspect. He is not to come in any other form. He had to be recognized by those by whom he was also wounded and pierced. One of these goats was bound with scarlet and driven by the people out of the camp into the wilderness, amid cursing, and spitting, and pulling and piercing, being thus marked with all the signs of the Lord’s own passion. The other, by being offered up for sins and given to the priests of the temple for meat, afforded proofs of his second appearance, when (after all sins have been expiated) the priests of the spiritual temple, that is, the church, are to enjoy the flesh, as it were, of the Lord’s own grace. The rest will deport from salvation without tasting it.

I will however mention the sacrifice in which two goats were offered, the one being slain and the other let go. In these two goats there is an anticipative image of the two natures of the Savior; in the one let go, of the impassible Godhead, in the one slain, of the passible manhood.

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.

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

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.