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Levítico 16

Leon Morris · Citado em PreceptAustin

Levítico 16

Morris - This annual "day of atonement" is still observed by the Jews as Yom Kippur (Leviticus 23:26-32). Ever since the destruction of their temple by the Romans in 70 A.D., however, their required sacrifices have been arbitrarily eliminated, so that the observance of this day can have no "atoning" value for them (Hosea 3:4). (Defender's Study Bible) “Once Every Year, Yet Once for All” Once every year the priest drew near, With blood before the throne; Yet Christ has come, God’s only Son, To make our sin His own. The law ordained, the rite remained, A shadow pointing true; But now we see, at Calvary, The work that makes us new. The statute sealed with sprinkled blood, Foretold redeeming grace; In time fulfilled, as God had willed, Christ took the sinner’s place. No more each year must men appear To seek what cannot stay; The cross proclaims, through Christ’s own Name, Our guilt is washed away. Illustrations 1. The Annual Appointment Imagine a calendar with one day circled in bold red ink every year. No matter what else was happening in Israel’s life—war, harvest, personal matters—this day could not be missed. It highlights that atonement was not optional, but a divine appointment, recurring every year. 2. The Reset Button Think of a computer system that accumulates errors, slows down, and crashes unless it’s regularly reset. The Day of Atonement acted like a national “reset,” temporarily clearing the record of Israel’s sins and restoring covenant fellowship. Yet it had to be repeated annually, showing it was not the ultimate solution. 3. The Endless Mortgage Payment Consider someone making monthly payments on a large mortgage. The debt never goes away; it only stays current by regular payment. That’s what Israel experienced with the annual Day of Atonement—sin was covered year by year, but never fully canceled until Christ came (Heb 10:1–4, 11–14). 4. The Shadow Before the Sunrise Picture standing in the dark of early dawn. The shadow of a mountain lies before you, but as the sun rises, the shadow disappears. The annual Day of Atonement was a shadow cast ahead of the true sunrise—the once-for-all sacrifice of Christ, who fully and finally takes away sin. 5. Annual Check-Up Like an annual physical exam that reveals the state of one’s health, the Day of Atonement revealed Israel’s ongoing condition before God. Each year reminded them of the seriousness of sin and their need for cleansing—until Christ came as the true physician of souls. These illustrations all underscore two truths: The repetition of the Day of Atonement showed its incompleteness. Its very repetition pointed forward to the once-for-all work of Christ (Heb 9:12, 26; 10:12). A Statute Fulfilled Once every year, the altar burned, A solemn day, the people learned, That sin demands a cleansing flood, Atonement sealed by sprinkled blood. But deeper still the meaning lay, A whisper of a brighter day; When Christ, the holy Lamb, was slain, He carried all our guilt and shame. No longer yearly rites remain, For Christ has broken every chain. The statute stands, yet finds its end— In Christ, our Priest, our truest Friend. G Campbell

Levítico 16

Morris - Burnt offerings were offered first of all by Abel (Genesis 4:4), as well as by the later patriarchs. It is the first of the five types of offerings mentioned in Leviticus as incorporated into the ceremonial law of Israel. In order to make a true atonement (or “covering”) for sins, the blood of a spotless animal must be shed, thereby anticipating the eventual offering of the sinless blood of the Lamb of God as a once-for-all offering for the sin of the world (John 1:29; 1Peter 1:18-20+; Hebrews 10:10+). (Defender's Study Bible) Spiros Zodhiates - The daily services of the temple consisted of burnt offerings wherein male lambs were offered every morning and evening, accompanied by cereal oblations and libations (Ex 29:38ff.; Nu 28:1-8). On holy days it was celebrated on a magnified scale. On the Sabbath two pairs of lambs were offered (Nu 28:9, 10). At the new moon, the Passover, and the Feast of Weeks, it consisted of two bullocks, a ram, and seven male lambs, w a corresponding increase of the concomitant offerings (Nu 1:11ff.). The purpose of the burnt offering may be understood from its use as the constant element in the organized worship of the community. It was not connected with any particular form of transgression but was appropriate as the means of approach to God by the people, collectively or individually, who were sensitive to God’s majesty and holiness and their standing in His sight. The effects are described from three points of view–that it is a “savor” or acceptable to God (Lev 1:9, cp Eph 5:2), that it surrounds the worshiper with a “covering” (Lev 1:4), and that it cleanses from ceremonial impurity (Lev 14:20). (Borrow The Complete Word Study Dictionary: New Testament page 1036) Sin (02403)(chattat/chattath) means wrong, iniquity, sin. Chattat, like it's NT counterpart (hamartia), means to miss or fall short of the mark, which ultimately is the will and plan of God as revealed in Scripture. Sin is whatever misses the will of God for man doctrinally or morally. The result of chattat/chattah is that man misses the goal God has for him by failing to observe the requirements of holy living and thus falls short of spiritual wholeness. We are all sinners. We all miss the mark, and none of us are perfect nor will we ever be perfect in this life. This is why Christ had to die for our sin so we might have His righteousness (see 2Cor 5:21). Chattat can be an offense against man (1Sa 20:1 Ps 59:3, Ge 31:36 which also has word pesha') but more often represents an offense against God, and is found mainly in the historical and prophetical literature. It is interesting that even pagan Pharaoh recognized his sin against Jehovah and against Moses (Ex 10:16 where sinned = verb chata, 02398), and ask Moses to intercede with God to "remove this death from me." (Ex 10:17) We get a word picture of the meaning of miss the mark by the use of the related verb chata' (02398) in Judges 20:16 where we read that "Out of all these people 700 choice men were left-handed; each one could sling a stone at a hair and not miss (Lxx = examartano [ex + hamartano] means to miss one's aim, to err, to sin.)." The Hebrew verb chata is used 221v in in OT and is translated "sin" 55x and "sinned" 87x (First use = Ge 20:6, 9). In a different context, chata is used in Pr 19:2 to describe a man in a hurry who “misses his way” (Pr 19:2ESV) The NET Note on Pr 1:10 (which has the cognate word "sinners" - 02400) is interesting, explaining that "the idea of sin is often explained as “missing the moral mark”. But the term should not be restricted to the idea of a sin of ignorance or simply falling short of the moral ideal. Its meaning is more likely seen in the related Akkadian term “to revolt, rebel.” It is active rebellion against authority. It is used here (Pr 1:10+) in reference to a gang of robbers." TWOT (online) - like other words related to the notion of “sin” chattat assumes an absolute standard or law. But, whereas pesha' signifies a “revolt against the standard,” and 'avon means either “to deviate from the standard” or “to twist the standard,” chattat means "to miss, to fall short of the standard. Chattat is translated by the Lxx here in Micah 1:13 with the noun hamartia which describes a departure from doing what is right, especially as it relates to God's standard of righteousness. In fact the chattat is most commonly translated in the Lxx with hamartia, although occasionally it is translated with anomia (Neh 4:5, Job 13:23 uses both hamartia and anomia) which describes that which is without the law and signifies, not merely the abstract idea, but disregard for, or actual breach of, the law of God. In Ex 29:14 we see that chattat/chattath can refer not only to sin but also to the sin offering. This latter meaning takes on special significance in Leviticus 16 which describes in detail the annual Day of Atonement (Yom Kippur), chattat is used 8 times to describe the sin offering (Lev 16:3, 5-6, 9, 11, 15, 25, 27). How fascinating that the same word chattat/chattath describes not only the problem but also the remedy for the problem. Indeed, it was the blood of the sin offering that brought atonement (Lev 16:6,11, 27)! Mounce writes that this "has profound implications for understanding Paul’s statement in 2Cor 5:21+, that the One Who knew no sin was made sin for us, that in Him we might become the righteousness of God. Did Jesus become sin, or did He become a sin offering?Given Paul’s thorough acquaintance with the OT, perhaps both are implied." (Ed comment: See Ro 8:3-+ = "in the likeness of sinful flesh and [as an offering] for sin, He condemned sin in the flesh") The first use of chattat/chattath in Genesis personifies sin as if it were a fierce animal like a lion getting ready to pounce on Cain, its victim. One might also think of sin here as having a snare (like a trap getting ready to spring) with an attractive power or luring force (See the "snare" aspect of Jeroboam’s idolatrous calves = 1Ki 12:30; 13:34 = both use chattat). What is fascinating is that God tells Cain he must master it (chattat/chattath) which means he could have mastered it (God never calls us to do something He does not enable us to carry out), which means that there was surely sufficient grace available to Cain to enable obedience (had his heart wanted to obey)! Amazing grace indeed! And so we read Gen 4:7 = “If you do well, will not [your countenance] be lifted up? (Rhetorical - answer of course is "Yes!") And if you do not do well, sin is crouching at the door; and its desire is for you, but you must master (Heb = mashal = "govern" in Ge 1:18) it.” We see another aspect of chattat in Pr 5:22 where Solomon warns (and sadly failed to heed his own warning - see 1Ki 11:1-11) "His own iniquities ('avon) will capture the wicked, and he will be held with the cords of his sin." In the second use of chattat God says “The outcry of Sodom and Gomorrah is indeed great, and their sin is exceedingly grave." (Ge 18:20) In Pr 5:22 Solomon warns (and sadly failed to heed his own warning - see 1Ki 11:1-11) of the power of sin using two of the Hebrew words for sin - "His own iniquities ('avon) will capture (Heb - lakad = catch in a net, trap or pit, figuratively of entrapment of men caught in snares laid by enemies as in Jer 5:26; 18:22; Ps 35:8; Lxx translates lakad with verb agreuo used in " hunting or fishing = to take, catch; figuratively of taking advantage of someone in an unguarded moment, seeking to catch them in a mistake, try to get them to make a wrong statement as in Mk 12.13) the wicked, and he will be held (Heb = tamak = basic idea = "grasping securely"!) with the cords of his sin (chattat/chattath)." ISBE - A fairly exact definition of sin based on Biblical data would be that sin is the transgression of the law of God (1 John 3:4 ). Ordinarily, sin is defined simply as "the transgression of the law," but the idea of God is so completely the essential conception of the entire Biblical revelation that we can best define sin as disobedience to the law of God. It will be seen that primarily sin is an act, but from the very beginning it has been known that acts have effects, not only in the outward world of things and persons, but also upon him who commits the act. Affects the Inner Life: Hence, we find throughout the Scriptures a growing emphasis on the idea of the sinful act as not only a fact in itself, but also as a revelation of an evil disposition on the part of him who commits the act (Genesis 6:5 ). (See full article on sin) Webster (1828) on iniquity - 1. Injustice; unrighteousness; a deviation from rectitude; as the iniquity of war; the iniquity of the slave trade. 2. Want of rectitude in principle; as a malicious prosecution originating in the iniquity of the author. 3. A particular deviation from rectitude; a sin or crime; wickedness; any act of injustice. Webster (1828) on sin - The voluntary departure of a moral agent from a known rule of rectitude or duty, prescribed by God; any voluntary transgression of the divine law, or violation of a divine command; a wicked act; iniquity. Sin is either a positive act in which a known divine law is violated, or it is the voluntary neglect to obey a positive divine command, or a rule of duty clearly implied in such command. Sin comprehends not actions only, but neglect of known duty, all evil thoughts, purposes, words and desires, whatever is contrary to God’s commands or law. Webster (1828) on wrong - Not morally right; that deviates from the line of rectitude prescribed by God; not just or equitable; not right or proper; not legal; erroneous ; as a wrong practice; wrong ideas; a wrong course of life; wrong measures; wrong inclinations and desires; a wrong application of talents; wrong judgment. Hab. 1. Vine - The basic nuance of this word is “sin” conceived as missing the road or mark (155 times). Chattat can refer to an offense against a man: (Ge 31:36). It is such passages which prove that chattat is not simply a general word for “sin”; since Jacob used two different words, he probably intended two different nuances. In addition, a full word study shows basic differences between chattat and other words rendered “sin.” For the most part this word represents a sin against God (Lev 4:14). Men are to return from “sin,” which is a path, a life-style, or act deviating from that which God has marked out (1Ki 8:35). They should depart from “sin” (2 Kings 10:31), be concerned about it (Ps. 38:18), and confess it (Num. 5:7)....In a few passages the term connotes the guilt or condition of sin = (Ge 18:20). The word means “purification from sin” in two passages = (Nu. 8:7; cf. 19:9). Chattat means “sin offering” (135 times). The law of the “sin offering” is recorded in Lev 4- 5:13; 6:24-30. This was an offering for some specific “sin” committed unwittingly, without intending to do it and perhaps even without knowing it at the time (Lev. 4:2; 5:15). (Vine's Expository Dictionary) Baker on chattat - A feminine noun meaning sin, transgression, sin offering, punishment. The word denotes youthful indiscretions (Ps. 25:7); evil committed against another (Gen. 50:17); trespasses against God (2 Chr. 33:19; Ps. 51:2[4]; Amos 5:12); a general state of sinfulness (Isa. 6:7); and the specific occasion of sin, particularly in reference to idolatry (Deut. 9:21; Hos. 10:8). It also implies an antidote to sin, including purification from ceremonial impurity (Num. 19:9, 17); the sacrificial offering for sin (Ex. 29:14; Lev. 4:3); and the punishment for sin (Lam. 4:6; Zech. 14:19). In the story of Cain and Abel, sin appears as a creature, ready to pounce, lurking “at the door” of Cain’s heart (Gen. 4:7). Chattat - 267v in NAS = offering for the sin(1), punishment(3), purification from sin(2), sin(93), sin offering(117), sin offerings(2), sinful(1), sinned(1), sinner(1), sins(70). Chattat - 272v in KJV = sin 182, sin offering 116, punishment 3, purification for sin 2, purifying 1, sinful 1, sinner 1; 296 Chattat/chattath - 267v - Most of the uses are in Leviticus and Numbers and then in the prophets. -Ge 4:7; 18:20; 31:36; 50:17; Ex 10:17; 29:14, 36; 30:10; 32:30, 32, 34; 34:9; Lev 4:3, 8, 14, 20f, 23ff, 28f, 32ff; 5:6ff; 6:17, 25, 30; 7:7, 37; 8:2, 14; 9:2f, 7f, 10, 15, 22; 10:16f, 19; 12:6, 8; 14:13, 19, 22, 31; 15:15, 30; Lev 16:3, 5-6, 9, 11, 15-16, 21, 25, 27, 30, 34; 19:22; 23:19; 26:18, 21, 24, 28; Nu 5:6f; 6:11, 14, 16; 7:16, 22, 28, 34, 40, 46, 52, 58, 64, 70, 76, 82, 87; 8:8, 12; 12:11; 15:24f, 27; 16:26; 18:9; 19:9, 17; 28:15, 22; 29:5, 11, 16, 19, 22, 25, 28, 31, 34, 38; 32:23; Deut 9:18, 21, 27; Josh 24:19; 1 Sam 2:17; 12:19; 14:38; 15:23, 25; 20:1; 2 Sam 12:13; 1 Kgs 8:34ff; 12:30; 13:34; 14:16, 22; 15:3, 26, 30, 34; 16:2, 13, 19, 26, 31; 2 Kgs 3:3; 10:31; 12:16; 13:2, 6, 11; 14:24; 15:9, 18, 24, 28; 17:22; 21:16f; 24:3; 2 Chr 6:25ff; 7:14; 28:13; 29:21, 23f; 33:19; Ezra 8:35; Neh 1:6; 4:5; 9:2, 37; 10:33; 13:26; Job 10:6; 13:23; 14:16; 34:37; 35:3; Ps 25:7, 18; 32:5; 38:3, 18; 51:2f; 59:3, 12; 79:9; 85:2; 109:14; Prov 5:22; 10:16; 13:6; 14:34; 20:9; 21:4; 24:9; Isa 3:9; 6:7; 27:9; 30:1; 40:2; 43:24f; 44:22; 58:1; 59:2, 12; Jer 5:25; 14:10; 15:13; 16:10, 18; 17:1, 3; 18:23; 30:14f; 31:34; 36:3; 50:20; Lam 4:6, 13, 22; Ezek 3:20; 16:51f; 18:14, 21, 24; 21:24; 33:10, 14, 16; 40:39; 42:13; 43:19, 21f, 25; 44:27, 29; 45:17, 19, 22f, 25; 46:20; Dan 9:20, 24; Hos 4:8; 8:13; 9:9; 13:12; Amos 5:12; Mic 1:5, 13; 3:8; 6:7, 13; 7:19; Zech 13:1; 14:19 Isa 6:7 And he touched my mouth [with it] and said, “Behold, this has touched your lips; and your iniquity ('avon) is taken away, and your sin (chattah) is forgiven.” There are 3 primary Hebrew words for “sin”. Each is defined based on the existence of God's standard of righteousness (all that God is, all that God commands, all that God demands, all that God approves, all that God provides in Christ Jesus 1Co 1:30) established by God. Chattat/chattath [02403] = miss the mark or to fall short of the divine standard; to err and wander Pesha' [06588] = rebellion or transgression, and indicates revolt against the standard. 'Avon [05771] = iniquity or guilt is a twisting of the standard or deviation from it; crooked dealing[/FONT> Other Resources on Sin - Sin (1) - International Standard Bible Encyclopedia Sin - Baker's Evangelical Dictionary of Biblical Theology Sin - Hastings' Dictionary of the New Testament Sin (2) - Hastings' Dictionary of the New Testament Sin - Torrey's Topical Textbook Sin - Holman Bible Dictionary J R Miller - Devotional on Leviticus 16:3 - "This is how Aaron is to enter the sanctuary area: with a young bull for a sin offering and a ram for a burnt offering." The high priest must make an offering for himself—before he could present the sacrifice for the people. The lesson is for all who would intercede with God for sinners, or engage in any way in the Lord's work. They must strive that their own life may be unspotted and their own sins put away—before they go to God for others. A painter noticed some little blotches on the wall he had painted in delicate tints. Taking a wet cloth he sought to remove the spots; but he only made them worse, for the cloth in his hand was soiled and unclean. So it is when one with spotted hands seeks to remove the faults and blemishes of other lives. A little child reached out his hand to his mother to receive a present she was about to give him; but his hands were soiled, and his mother said she could not give him what she had for him until they were washed clean. We cannot cleanse the lives of others, nor minister in their behalf, nor can we receive gifts and blessings from God for ourselves or others—if our own hands are foul. We must seek forgiveness first for ourselves. Leviticus 16:4 "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. He shall put on the holy linen tunic Lev 6:10 Ex 28:2,39-43 39:27-29 Isa 53:2 Eze 44:17,18 Lu 1:35 Php 2:7 Heb 2:14 7:26 Then he shall bathe his body in water and put them on: Lev 8:6,7 Ex 29:4 30:20 40:12,31,32 Rev 1:5,6 Leviticus 16 Resources - Multiple Sermons and Commentaries Related Passages: Philippians 2:6-7+ (JESUS "TOOK OFF" HIS HOLY GARMENTS IN HIS INCARNATION) who, although He existed in the form of God, did not regard equality with God a thing to be grasped, but emptied Himself, taking the form of a bond-servant, and being made in the likeness of men. THE HIGH PRIEST STRIPPED OF HIS SPLENDOR Leviticus 16:4 describes the unique preparation required of the high priest before entering the Holy of Holies on the Day of Atonement. Aaron, who normally wore garments of beauty and glory (Exodus 28), was commanded on this day to lay aside his ornate attire and clothe himself in simple white linen in keeping with the charge to humble their souls on this day (Lev 16:29+). This symbolized humility and the stripping away of human glory before the holy presence of God. Aaron was also required to bathe, emphasizing cleansing from defilement before entering on behalf of the people. The scene teaches that access to God demands holiness, humility, and cleansing, all of which point forward to Jesus Christ, the sinless and humble High Priest who entered not with outward garments but with perfect righteousness, and who now clothes His people in garments of salvation (Isaiah 61:10; Revelation 7:14). He shall put on the holy linen tunic, This and the other vestures were peculiar for this day's services. In the priests ordinary day to day service he carried this out in his other priestly garments. For a more complete description of the priests’ normal clothing see Ex 28:1-43 and Lev 8:6-19. Regarding the clothing described here in Lev 16:4, some writers think that the high priest also wore them later for the burnt offering (Lev 16:24), but some writers think he then put on his priestly garb again at that time. NET Note - The term “tunic” refers to a shirt-like garment worn next to the skin and, therefore, put on first (cf. Ex 28:4, 39-40; 29:5, 8; 39:27). It covered the upper body only. For detailed remarks on the terminology for the priestly clothing in this verse (except the “linen leggings”) see the notes on Lev 8:7–9 and the literature cited there. and the linen undergarments shall be next to his body This prefigures Christ being made sin for us that we might become the righteousness of God in Him (2Co 5:21), for Christ Jesus… became to us wisdom from God, and righteousness (1Co 1:30). - a divinely provided garment that the first sinners might be made fit for God's presence. NET Note comment on "next to his body" - As in many instances in Lev 15:2,3, the term “flesh” or “body” here is euphemistic for the male genitals, which the priest must be careful not to expose during such ritual procedures (see Ex 20:26 with 28:42–43). [NET Note on Lev 15:2 - It is well-recognized that the term “flesh” (i.e., “body”) in Leviticus 15 refers regularly and euphemistically to the male and female genital members or areas of the body (HALOT 164 s.v. בָּשָׂר 5). The euphemism has been retained in this translation since it is, in fact, intended in the Hebrew text. Some English versions partially remove the euphemism (e.g., NAB “from his private parts”; NRSV “from his member”) while some remove it completely (e.g., NLT “a genital discharge”; TEV “from his penis”; CEV “with an infected penis”).] and he shall be girded with the linen sash and attired with the linen turban (these are holy garments) - The sash fastened the tunic around the waist (Ex 28:4, 39; 29:9; 39:29). As alluded to all the other glorious priestly garments were laid aside at this time but he still wore the turban bearing the inscription "holy to the Lord" (Ex 28:36). He became attired in the pure white linen garments devoid of all ornamentation, signifying the highest degree of holiness and humility. (cp Jesus' humiliation in Phil 2:8) R Laird Harrison on he shall bathe his body in water and put them on - Elaborate preparations were needed before the high priest could be considered fit to appear before God at the mercy seat. He had to bathe his body completely, thereby cleansing himself symbolically of all impurity, but instead of wearing the highly decorated garments of his consecration ceremony he was to be attired in simple duty clothes, comprising a coat, breeches, a linen girdle and a turban. While the linen is not described as ‘white’, it would most probably have been bleached to accord with priestly traditions in the ancient Near East. As such it would depict the purity and state of ceremonial cleanness required for an approach to the most holy God of Israel. This ritual furnishes a dramatic contrast between the holiness and purity of God and the sin of man, emphasizing the need for atonement if the people are to be holy as God is holy. (Borrow Tyndale OT Commentary - Leviticus page 168) As discussed above, this is a beautiful foreshadowing of Christ, our High Priest, Who laid aside His glory even as the HP took off his glorious garments, replacing them with the holy linen tunic. Christ laid aside His glorious royal robe and took upon Himself the form of a man that He might qualify as the Sacrificial Lamb on the Cross, the Mercy Seat of God. (Jn 1:1,14,18.) Our Lord did not lay aside His deity, but He put aside His glory when He came down to this earth and became a man. (Phil 2:5-8). "On the day of atonement he looked more like a slave." Gordon Wenham adds that normally the high priests "Beautiful colored materials (of the normal priestly garments), intricate embroidery, gold and jewelry made him look like a king. On the day of atonement he looked more like a slave...But in the presence of God even the high priest is stripped of all honor: he becomes simply the servant of the King of kings, whose true status is portrayed in the simplicity of his dress (ED: COMPARE CHRIST IN Php 2:7-8+)." (See The Book of Leviticus - Page 230) NET Note on linen turban - The turban consisted of wound up linen (cf. Ex 28:4, 37, 39; Ex 29:6; Ex 39:31; Lev 16:4). It is usually thought to be a “turban,” but it might be only a “turban-like headband” wound around the forehead area. Then he shall bathe his body in water and put them on - The high priest then took off his glorious garments, washed at the laver, and put on the simple linen garments of an ordinary priest. He left his special garments in the holy place, where he would return later to put them on again. Laying aside his glorious robes might be a picture of humiliation, and washing at the laver was of sanctification. He was setting himself apart to serve the Lord and His people on this special day. In a much greater way, our Lord Jesus Christ did all of this for us. “And for their sakes I sanctify Myself, that they also might be sanctified through the truth” (Jn 17:19). He never needed to be cleansed from sin because He was sinless, but He did set Himself apart to serve us. He laid aside His glory and came into this world as a poor baby. As God’s Suffering Servant, He humbled Himself and died on the cross (2Co 8:9; Phil. 2:5-11). His work completed, He returned to heaven and “dressed Himself” once again in the glory that is rightfully His (Jn 17:1,5). Robert

Levítico 16

Morris explains that this phrase " means "Who of His generation shall declare for Him?" Even His disciples forsook Him and fled." Mark records that at Jesus' arrest "they all left Him and fled." (Mark 14:50). Even in Gethsemane He was alone in agonizing prayer (see Lk 22:43, 44, 45, 46). Leon Hyatt No one was to be in the tent portion of The Tabernacle when Aaron performed these ceremonies. Since only priests were allowed in the tent portion and they were allowed only in the outer room, this instruction means that no priests were to be allowed in the outer room when Aaron entered the inner room. Thus no other offerings were to be offered that would distract from the holy ceremony Aaron was performing. Everyone was to concentrate on the meaning of these richly significant offerings that Aaron was to offer in behalf of himself, his family, and the whole nation. All of them were being covered and forgiven because all of them were repenting. Renewal was being granted to the whole nation. At that holy moment, no other ceremony or action was to distract their attention from the forgiveness being given to the whole nation. Leviticus 16:18 "Then he shall go out to the altar that is before the LORD and make atonement for it, and shall take some of the blood of the bull and of the blood of the goat and put it on the horns of the altar on all sides. Lev 16:16 4:7,18 Ex 30:10 John 17:19 Heb 2:11 5:7,8 9:22,23 Leviticus 16 Resources - Multiple Sermons and Commentaries Related Passages: Exodus 29:12 “You shall take some of the blood of the bull and put it on the horns of the altar with your finger; and you shall pour out all the blood at the base of the altar. COMMENT - The blood of the bull (a sin offering) was to be applied to the horns of the altar and poured at its base. The horns symbolized strength and power, so marking them with blood indicated that atonement and cleansing were necessary even for the altar itself, the very place of sacrifice. Pouring the blood at the base consecrated the foundation of the altar, signifying that all offerings would rest on a blood-stained foundation. This vivid act reminded Israel that sin contaminates everything, even sacred instruments, and that forgiveness and fellowship with God are possible only through the shedding of blood. It foreshadows the cross of Christ, where His poured-out blood became the foundation for our eternal redemption and the consecration of true worship. Leviticus 4:7 ‘The priest shall also put some of the blood on the horns of the altar of fragrant incense which is before the LORD in the tent of meeting; and all the blood of the bull he shall pour out at the base of the altar of burnt offering which is at the doorway of the tent of meeting. COMMENT - Note that blood was applied in two places: on the horns of the altar of incense inside the tent, and poured out at the base of the altar of burnt offering outside. The horns of the incense altar—where prayers symbolically rose to God—needed cleansing because sin corrupts even the channel of communion with God. Ezekiel 43:20 You shall take some of its blood and put it on its four horns and on the four corners of the ledge and on the border round about; thus you shall cleanse it and make atonement for it. Hebrews 9:22 And according to the Law, one may almost say, all things are cleansed with blood, and without shedding of blood there is no forgiveness. Hebrews 10:10; 14 By this will we have been sanctified through the offering of the body of Jesus Christ once for all. (10:14) For by one offering He has perfected for all time those who are sanctified. Hebrews 13:10 We have an altar from which those who serve the tabernacle have no right to eat. EVEN THE PLACE OF SACRIFICE NEEDED CLEANSING! Then he shall go out to the altar that is before the LORD and make atonement (kaphar; Lxx = exilaskomai) for it, and shall take some of the blood of the bull and of the blood of the goat and put it on the horns of the altar on all sides. Now the focus shifts from the Day of Atonement in the inner sanctuary to the altar in the courtyard. This is amazing! Even the altar—the very place where sacrifices were continually offered—was not exempt from the defilement of Israel’s sin. The high priest was required to smear the blood of both the bull (for himself) and the goat (for the people) on its horns, symbolizing the need for purification and reconsecration of the place where atonement was made. This act reinforced that sin contaminates not only individuals but also their worship and its instruments. Yet God, in His mercy, provided cleansing so that worship might continue. Ultimately, this foreshadowed Christ, whose blood not only atones for sinners but also consecrates all worship, making it acceptable before God. Leon Hyatt And he shall go out to the altar that is at Jehovah’s face and cover over it. The altar referred to in these verses is the altar of rededication offering that was located in the courtyard outside the entrance to tent portion of The Tabernacle. The altar of incense was inside the first room of The Tabernacle, and it had already been covered in verse 16 along with the Tent of Meeting and all its contents. and he shall take from the blood of the bull and from the blood of the goat and put [it] on the horns of the altar round about. The altar outside the Tent was to be covered from the effects of the people’s sins by Aaron’s putting a mixture of some of the blood from his bull sin-offering and some of the blood of the people’s goat sin-offering on the horns of the altar and by splattering some of the blood seven times on the altar itself. Since both the priests and the people had confessed themselves to be sinners, the sins of both had helped to dirty it. Thus, blood from both sin-offerings was to be used to cover it from sins. Leviticus 16:19 "With his finger he shall sprinkle some of the blood on it seven times and cleanse it, and from the impurities of the sons of Israel consecrate it. Eze 43:18-22 Zec 13:1 Leviticus 16 Resources - Multiple Sermons and Commentaries Related Passages: Leviticus 4:5-7+ ‘Then the anointed priest is to take some of the blood of the bull and bring it to the tent of meeting, 6 and the priest shall dip his finger in the blood and sprinkle some of the blood seven times before the LORD, in front of the veil of the sanctuary. 7 ‘The priest shall also put some of the blood on the horns of the altar of fragrant incense which is before the LORD in the tent of meeting; and all the blood of the bull he shall pour out at the base of the altar of burnt offering which is at the doorway of the tent of meeting. COMMENT - This is the priestly procedure for the sin offering when the anointed priest himself sinned (Lev 4:3). Blood was carried into the sanctuary and applied in three places: sprinkled seven times before the veil (before the LORD), placed on the horns of the altar of incense, and poured at the base of the altar of burnt offering. This vivid threefold action symbolized that sin pollutes every dimension of worship—our access to God (the veil), our prayers (the incense altar), and our sacrifices (the burnt offering altar). The repetition of blood emphasized that only through atonement could fellowship with God be restored. This pointed forward to Christ, who by His own blood removed the barrier of sin, sanctified the prayers of His people, and became the final sacrifice that consecrates all true worship. Exodus 29:36-37+ “Each day you shall offer a bull as a sin offering for atonement, and you shall purify the altar when you make atonement for it, and you shall anoint it to consecrate it. 37 “For seven days you shall make atonement for the altar and consecrate it; then the altar shall be most holy, and whatever touches the altar shall be holy. Hebrews 9:13-14+ For if the blood of goats and bulls and the ashes of a heifer sprinkling those who have been defiled sanctify for the cleansing of the flesh, 14 how much more will the blood of Christ, who through the eternal Spirit offered Himself without blemish to God, cleanse your conscience from dead works to serve the living God? Hebrews 9:19-21+ For when every commandment had been spoken by Moses to all the people according to the Law, he took the blood of the calves and the goats, with water and scarlet wool and hyssop, and sprinkled (rhantismos) both the book itself and all the people, 20 saying, “THIS IS THE BLOOD OF THE COVENANT WHICH GOD COMMANDED YOU.” 21 And in the same way he sprinkled (rhantismos) both the tabernacle and all the vessels of the ministry with the blood. Hebrews 9:22+ And according to the Law, one may almost say, all things are cleansed with blood, and without shedding of blood there is no forgiveness. Hebrews 10:14+ For by one offering He has perfected for all time those who are sanctified. 1 Peter 1:18-19+ knowing that you were not redeemed with perishable things like silver or gold from your futile way of life inherited from your forefathers, 19 but with precious blood, as of a lamb unblemished and spotless, the blood of Christ. 1 Peter 2:5+ you also, as living stones, are being built up as a spiritual house for a holy priesthood, to offer up spiritual sacrifices acceptable to God through Jesus Christ. Altar of Burnt Offering - Brazen Altar With Four Horns CLEANSING OF BRAZEN ALTAR BY SEVENFOLD SPRINKLING OF BLOOD With his finger he shall sprinkle (nazah; Lxx = rhaino used in Ezek 36:25+) some of the blood on it seven times and cleanse (taher; Lxx = katharizo) it, and from the impurities of the sons of Israel consecrate it - This passage describes the high priest’s final act of purifying the brazen altar on the Day of Atonement. By sprinkling the blood seven times, he symbolically cleansed and consecrated the altar, which had been continually defiled by the sins of the people. To reiterate, even the instruments of worship needed purification, because sin corrupts everything it touches. The repeated sevenfold sprinkling with blood highlighted both the seriousness of sin and the completeness of God’s provision (seven speaks of completeness in Scripture). This act pointed forward to Christ, whose blood not only cleanses His people but also sanctifies and purifies every aspect of their worship. His once-for-all sacrifice consecrates both the worshiper and the worship offered, making it acceptable before God. Leon Hyatt And he shall splatter from the blood onto it with his finger seven times. Splattering the blood seven times symbolized how completely their sins were covered. and cleanse it and hallow it from the uncleannesses of the people of Israel. In Lev 16:19, “cleansing,” and “hallowing” are made to be equivalent to “cover” in Lev 16:18. The three words had different basic meanings, but their use was so interrelated that they all came to have the same meaning. All three referred to the removal of sin and its effects, so that the person or object could reflect the likeness of Jehovah (see comments on Lev. 8:15 in MESSAGE 10). Parallels with Christ - The altar had to be sprinkled with blood repeatedly to be cleansed, but Christ’s blood cleanses once for all, perfectly and permanently (Hebrews 10:14). The high priest consecrated the altar from Israel’s impurities, but Christ purifies not only outward things but also the conscience of the believer (Hebrews 9:13–14). The altar needed continual renewal, but in Christ, worship itself has been consecrated so that believers can offer spiritual sacrifices acceptable to God (1 Peter 2:5). Just as the sevenfold sprinkling symbolized completeness, Christ’s finished work is the ultimate completeness of atonement—nothing more needs to be added. Source: Logos Bible Software Cleanse ( purify) (02891) taher commonly refers to ritual purity or cleanness in the OT. In fact except for Job 37:21 and Mal 3:3, taher almost exclusively of ritual or moral purity. To be clean, be pure, innocent, righteous. To make clean, purify. To be cleansed Taher is the antonym of the Hebrew word "tame" (unclean) Those who contracted impurity, TAME' (02931), were not permitted to participate in the rituals until they were purified (Lv 22:4-7). Disqualification might be due to afterbirth (Lv 12:7, 8) or other bodily discharges (Lv 15:13). Priests were to be medical examiners to determine when lepers were 'cleansed" (Lv 14:8ff.). In the first use in (Gen 35:2) we read "So Jacob said to his household and to all who were with him, “Put away t he foreign gods which are among you, and purify yourselves and change your garments; The Septuagint (Lxx) often translates taher with the verb katharizo which describes cleansing from ritual contamination or impurity (Acts 10:15). Katharizo was used of cleansing lepers from ceremonial uncleanness (Mt 8:2-3, et al) Leviticus 16:20 "When he finishes atoning for the holy place and the tent of meeting and the altar, he shall offer the live goat. When he finishes atoning for the holy place: Lev 16:16, Lev 6:30, 8:15 Eze 45:20 2Co 5:19 Col 1:20 he shall offer the live goat: Ro 4:25, 8:34 Heb 7:25 Rev 1:18 Leviticus 16 Resources - Multiple Sermons and Commentaries Related Passages: Leviticus 8:15 (CONSECRATION OF AARON AND SONS) Next Moses slaughtered it and took the blood and with his finger put some of it around on the horns of the altar, and purified the altar. Then he poured out the rest of the blood at the base of the altar and consecrated it, to make atonement for it. FROM CLEANSING THE ALTAR TO A LIVING GOAT FOR THE PEOPLE When he finishes atoning (kaphar; Lxx = exilaskomai) for the holy place and the tent of meeting and the altar, he shall offer the live goat. This verse marks the transition point in the Day of Atonement ritual. This comprehensive atonement highlighted how deeply sin defiles—not only people, but also the very place of God’s presence and the instruments of His service. After the high priest completed the atoning work for the holy sanctuary, the tent of meeting, and the altar, every part of Israel’s worship had been symbolically cleansed and he then turned to the scapegoat ceremony. This division in the ritual highlights two great truths: (1) the need for cleansing of all that sin had defiled, even the instruments of worship, and (2) the need for sin itself to be carried away from the people. God not only provides cleansing but also removal of guilt. The verse prepares us for the striking symbolism of the live goat, which bore the confessed iniquities of Israel into the wilderness. Together, these ceremonies foreshadow Christ, who both cleanses His people by His blood and bears away their sins forever. He refers to the Jewish high priest, a shadow of our Great High Priest (Heb 3:1+, cp Col 2:17+) Paul writes that through "it was the Father’s good pleasure for all the fulness to dwell in Him (Messiah) and through Him to reconcile (apokatallasso) all things to Himself, having made peace through the blood of His cross; through Him, I say, whether things on earth or things in heaven." (Col 1:19-20+) Finishes atoning - He finished the atoning work, but it was only for that year. When Jesus our Great High Priest finished (Jn 19:30+) His atoning work, "having offered one sacrifice for sins for all time, SAT DOWN AT THE RIGHT HAND OF GOD, waiting from that time onward UNTIL (expression of time = up to the time = indicates this will occur) HIS ENEMIES BE MADE A FOOTSTOOL FOR HIS FEET. For by one offering He has perfected for all time those who are sanctified." (Heb 10:12-134+; Heb 10:14+, see also Heb 10:4-7+, Heb 10:5-7+, Heb 10:8-9,10+) He shall offer the live goat - Unlike the first goat, the “live goat” was not killed. Instead, it was presented alive before the Lord to symbolically carry away the people’s sins. (See Scapegoat devotionals) The slain goat showed Christ’s death for sin, while the live goat showed the removal of sin’s guilt and power. Together, they picture the full scope of Christ’s atonement—He died for our sins, and He carried them away, never to return. Holman Study Notes - The second phase of purification occurred through the removal of the scapegoat. The author of Hebrews drew a parallel to this ritual when he affirmed that Christ offered Himself as a sin offering once and for all (Heb 10:10). Jesus is also compared to the scapegoat because He also "suffered outside the gate, so that He might sanctify the people by His own blood" (Heb 13:12). The fact that Jesus took our sins upon Himself is also affirmed in Isa 53:5-6; 2Co 5:21; Gal 3:13; and 1Pe 2:24. From a symbolic perspective, when Jesus died on the cross, the curtain that divided the holy of holies from the holy place was torn from top to bottom (Mt 27:51; Mk 15:38; Lk 23:45), signaling access to God by all people through Christ's atoning act on our behalf. THE GOAT OF RELEASE The priest has done his solemn part, With blood to cleanse each sacred heart; The veil, the tent, the altar stone, All purified before God’s throne. Now stands the goat, still living, near, To bear away sin’s weight and fear; A symbol cast for all to see— Our guilt removed, our spirits free. Yet greater still, the shadow shows, The Lamb of God, Who fully knows; He bore our sins, was sent away, And cleansed our souls that very day. Finishes (03615)(kalah) to be complete, at an end, finished, accomplished, or spent. To bring a process to completion. To consummate. It can have a positive connotation (Ge 2:1-2), but more often is used in a negative sense. Offer (07126)(qarab) first means to draw near or approach conveying the basic idea of close proximity to the subject to the object, in this case the high priest to the altar. QARAB - Lev 16:1, 9, 11. Compare Ex. 29:4; Lev. 1:5, 13, 14; Num. 16:9. Parallels with Christ - The high priest could not proceed to the scapegoat until he had finished atoning for the holy place, but Christ finished His work of cleansing at the cross, declaring, “It is finished” (John 19:30). The scapegoat pictured the removal of sin from the people, but Christ Himself bore our sins and carried them away forever (Isaiah 53:6; 1 Peter 2:24). The yearly ceremony had to be repeated, but Christ’s once-for-all sacrifice cleansed and removed sin completely (Hebrews 9:12; 10:14). Just as Israel needed both cleansing and removal, Christ provides both—He purifies our hearts and removes our guilt “as far as the east is from the west” (Psalm 103:12). Leviticus 16:21 "Then Aaron shall lay both of his hands on the head of the live goat, and confess over it all the iniquities of the sons of Israel and all their transgressions in regard to all their sins; and he shall lay them on the head of the goat and send it away into the wilderness by the hand of a man who stands in readiness. Then Aaron shall lay both of his hands on the head of the live goat: Lev 1:4 Ex 29:10; confess over it all the iniquities of the sons of Israel and all their transgressions in regard to all their sins: Lev 26:40 Ezr 10:1 Ne 1:6,7 9:3-5 Ps 32:5 51:3 Pr 28:13 Da 9:3-20 Ro 10:10 he shall lay them on the head of the goat and send it away: Isa 53:6 2Co 5:21 Leviticus 16 Resources - Multiple Sermons and Commentaries Related Passages: Leviticus 4:15 ‘Then the elders of the congregation shall lay their hands on the head of the bull before the LORD, and the bull shall be slain before the LORD. Isaiah 53:5+ (FORETELLING OF THE SUBSTITUTIONARY ATONEMENT OF MESSIAH) But He was pierced through for our transgressions, He was crushed for our iniquities; The chastening for our well-being fell upon Him, And by His scourging we are healed. Isa 53:6 All of us like sheep have gone astray, Each of us has turned to his own way; But the LORD has caused the iniquity of us all To fall on Him. Isaiah 53:10+ But the LORD was pleased To crush Him, putting Him to grief; If He would render Himself as a guilt offering, He will see His offspring, He will prolong His days, And the good pleasure of the LORD will prosper in His hand. Isaiah 53:12+ Therefore, I will allot Him a portion with the great, And He will divide the booty with the strong; Because He poured out Himself to death, And was numbered with the transgressors; Yet He Himself bore the sin of many, And interceded for the transgressors. 2 Corinthians 5:21+ He made Him who knew no sin to be sin on our behalf, that we might become the righteousness of God in Him. 1 Peter 2:24+ and He Himself bore our sins in His body on the cross, so that we might die to sin and live to righteousness; for by His wounds you were healed. THE GREAT GOAT TRANSFER OF SIN Then Aaron shall lay both of his hands on the head of the live goat, and confess (yadah) over it all the iniquities ('avon; Lxx = adikia) of the sons of Israel and all their transgressions (pesha') in regard to all their sins (chattat/chattath; Lxx = hamartia); and he shall lay them on the head of the goat and send it away (shalach; Lxx = exapostello) into the wilderness by the hand of a man who stands in readiness - This verse describes the solemn climax of the scapegoat ritual. By laying both hands on the goat’s head, the High Priest symbolically placed the full weight of the people’s guilt on the animal. He acknowledged Israel’s guilt and the need for a substitute to bear it away. The goat was then sent away into the wilderness, carrying those sins far from God’s presence. Send it away was a picture of their sins bore away or put away. This ritual portrayed for Israel the reality of sin removed—by a substitute who bore their guilt and by separation that sent it far away. In Christ, the shadow becomes reality for He bore our sins in His body (1Pe 2:24+) and removed them “as far as the east is from the west.”