Verses 29–34

I. We have here some additional directions in reference to this great solemnity, particularly,

1. The day appointed for this solemnity. It must be observed yearly on the tenth day of the seventh month, Lev. 16:29. The seventh had been reckoned the first month, till God appointed that the month in which the children of Israel came out of Egypt should thenceforward be accounted and called the first month. Some have fancied that this tenth day of the seventh month was the day of the year on which our first parents fell, and that it was kept as a fast in remembrance of their fall. Dr. Lightfoot computes that this was the day on which Moses came the last time down from the mount, when he brought with him the renewed tables, and the assurances of God’s being reconciled to Israel, and his face shone: that day must be a day of atonement throughout their generations; for the remembrance of God’s forgiving them their sin about the golden calf might encourage them to hope that, upon their repentance, he would forgive them all trespasses.

2. The duty of the people on this day. (1.) They must rest from all their labours: It shall be a sabbath of rest, Lev. 16:31. The work of the d 3c87 ay was itself enough, and a good day’s work if it was done well; therefore they must do no other work at all. The work of humiliation for sin requires such a close application of mind, and such a fixed engagement of the whole man, as will not allow us to turn aside to any other work. The day of atonement seems to be that sabbath spoken of by the prophet (Isa. 58:13), for it is the same with the fast spoken of in the verses before. (2.) They must afflict their souls. They must refrain from all bodily refreshments and delights, in token of inward humiliation and contrition of soul for their sins. They all fasted on this day from food (except the sick and children), and laid aside their ornaments, and did not anoint themselves, as Daniel, Lev. 10:3, 12. David chastened his soul with fasting, Ps. 35:13. And it signified the mortifying of sin and turning from it, loosing the bands of wickedness, Isa. 58:6, 7. The Jewish doctors advised that they should not on that day read those portions of scripture which were proper to affect them with delight and joy, because it was a day to afflict their souls.

3. The perpetuity of this institution: It shall be a statute for ever, Lev. 16:29, 34. It must not be intermitted any year, nor ever let fall till that constitution should be dissolved, and the type should be superseded by the antitype. As long as we are continually sinning, we must be continually repenting, and receiving the atonement. The law of afflicting our souls for sin is a statute for ever, which will continue in force till we arrive where all tears, even those of repentance, will be wiped from our eyes. The apostle observes it as an evidence of the insufficiency of the legal sacrifices to take away sin, and purge the conscience from it, that in them there was a remembrance made of sin every year, upon the day of atonement, Heb. 10:1-3. The annual repetition of the sacrifices showed that there was in them only a faint and feeble effort towards making atonement; it could be done effectually only by the offering up of the body of Christ once for all, and that once was sufficient; that sacrifice needed not to be repeated.

II. Let us see what there was of gospel in all this.

1. Here are typified the two great gospel privileges of the remission of sin and access to God, both which we owe to the mediation of our Lord Jesus. Here then let us see,

(1.) The expiation of guilt which Christ made for us. He is himself both the maker and the matter of the atonement; for he is, [1.] The priest, the high priest, that makes reconciliation for the sins of the people, Heb. 2:17. He, and he only, is par negotio—fit for the work and worthy of the honour: he is appointed by the Father to do it, who sanctified him, and sent him into the world for this purpose, that God might in him reconcile the world to himself. He undertook it, and for our sakes sanctified himself, and set himself apart for it, John 17:19. The high priest’s frequently bathing himself on this day, and performing the service of it in fine linen clean and white, signified the holiness of the Lord Jesus, his perfect freedom from all sin, and his being beautified and adorned with all grace. No man was to be with the high priest when he made atonement (Lev. 16:17); for our Lord Jesus was to tread the wine-press alone, and of the people there must be none with him (Isa. 63:3); therefore, when he entered upon his sufferings, all his disciples forsook him and fled, for it any of them had been taken and put to death with him it would have looked as if they had assisted in making the atonement; none but thieves, concerning whom there could be no such suspicion, must suffer with him. And observe what the extent of the atonement was which the high priest made: it was for the holy sanctuary, for the tabernacle, for the altar, for the priests, and for all the people, Lev. 16:33. Christ’s satisfaction is that which atones for the sins both of ministers and people, the iniquities of our holy (and our unholy) things; the title we have to the privileges of ordinances, our comfort in them, and benefit by them, are all owing to the atonement Christ made. But, whereas the atonement which the high priest made pertained only to the congregation of Israel, Christ is the propitiation, not for their sins only, that are Jews, but for the sins of the whole Gentile world. And in this also Christ infinitely excelled Aaron, that Aaron needed to offer sacrifice for his own sin first, of which he was to make confession upon the head of his sin-offering; but our Lord Jesus had no sin of his own to answer for. Such a high priest became us, Heb. 7:26. And therefore, when he was baptized in Jordan, whereas others stood in the water confessing their sins (Matt. 3:6), he went up straightway out of the water (Lev. 16:16), having no sins to confess. [2.] As he is the high priest, so he is the sacrifice with which atonement is made; for he is all in all in our reconciliation to God. Thus he was prefigured by the two goats, which both made one offering: the slain goat was a type of Christ dying for our sins, the scape-goat a type of Christ rising again for our justification. It was directed by lot, the disposal whereof was of the Lord, which goat should be slain; for Christ was delivered by the determinate counsel and foreknowledge of God. First, The atonement is said to be completed by putting the sins of Israel upon the head of the goat. They deserved to have been abandoned and sent into a land of forgetfulness, but that punishment was here transferred to the goat that bore their sins, with reference to which God is said to have laid upon our Lord Jesus (the substance of all these shadows) the iniquity of us all (Isa. 53:6), and he is said to have borne our sins, even the punishment of them, in his own body upon the tree, 1 Pet. 2:24. Thus was he made sin for us, that is, a sacrifice for sin, 2 Cor. 5:21. He suffered and died, not only for our good, but in our stead, and was forsaken, and seemed to be forgotten for a time, that we might not be forsaken and forgotten for ever. Some learned men have computed that our Lord Jesus was baptized of John in Jordan upon the tenth day of the seventh month, which was the very day of atonement. Then he entered upon his office as Mediator, and was immediately driven of the Spirit into the wilderness, a land not inhabited. Secondly, The consequence of this was that all the iniquities of Israel were carried into a land of forgetfulness. Thus Christ, the Lamb of God, takes away the sin the of world, by taking it upon himself, John 1:29. And, when God forgives sin, he is said to remember it no more (Heb. 8:12), to cast it behind his back (Isa. 38:17), into the depths of the sea (Mic. 7:19), and to separate it as far as the east is from the west, Ps. 103:12.

(2.) The entrance into heaven which Christ made for us is here typified by the high priest’s entrance into the most holy place. This the apostle has expounded (Heb. 9:7), and he shows, [1.] That heaven is the holiest of all, but not of that building, and that the way into it by faith, hope, and prayer, through a Mediator, was not then so clearly manifested as it is to us now by the gospel. [2.] That Christ our high priest entered into heaven at his ascension once for all, and as a public person, in the name of all his spiritual Israel, and through the veil of his flesh, which was rent for that purpose, Heb. 10:20. [3.] That he entered by his own blood (Heb. 9:12), taking with him to heaven the virtues of the sacrifice he offered on earth, and so sprinkling his blood, as it were, before the mercy-seat, where it speaks better things than the blood of bulls and goats could do. Hence he is said to appear in the midst of the throne as a lamb that had been slain, Rev. 5:6. And, though he had no sin of his own to expiate, yet it was by his own merit that he obtained for himself a restoration to his own ancient glory (John 17:4, 5), as well as an eternal redemption for us, Heb. 9:12. [4.] The high priest in the holy place burned incense, which typified the intercession that Christ ever lives to make for us within the veil, in virtue of his satisfaction. And we could not expect to live, no, not before the mercy-seat, if it were not covered with the cloud of this incense. Mere mercy itself will not save us, without the interposition of a Mediator. The intercession of Christ is there set forth before God as incense, as this incense. And as the high priest interceded for himself first, then for his household, and then for all Israel, so our Lord Jesus, in the John 17:1-26 (which was a specimen of the intercession he makes in heaven), recommended himself first to his Father, then his disciples who were his household, and then all that should believe on him through their word, as all Israel; and, having thus adverted to the uses and intentions of his offering, he was immediately seized and crucified, pursuant to these intentions. [5.] Herein the entry Christ made far exceeded Aaron’s, that Aaron could not gain admission, no, not for his own sons, into the most holy place; but our Lord Jesus has consecrated for us also a new and living way into the holiest, so that we also have boldness to enter, Heb. 10:19, 20. [6.] The high priest was to come out again, but our Lord Jesus ever lives, making intercession, and always appears in the presence of God for us, whither as the forerunner he has for us entered, and where as agent he continues for us to reside.

2. Here are likewise typified the two great gospel duties of faith and repentance, by which we are qualified for the atonement, and come to be entitled to the benefit of it. (1.) By faith we must put our hands upon the head of the offering, relying on Christ as the Lord our Righteousness, pleading his satisfaction as that which was alone able to atone for our sins and procure us a pardon. “Thou shalt answer, Lord, for me. This is all I have to say for myself, Christ has died, yea, rather has risen again; to his grace and government I entirely submit myself, and in him I receive the atonement,” Rom. 5:11. (2.) By repentance we must afflict our souls; not only fasting for a time from the delights of the body, but inwardly sorrowing for our sins, and living a life of self-denial and mortification. We must also make a penitent confession of sin, and this with an eye to Christ, whom we have pierced, and mourning because of him; and with a hand of faith upon the atonement, assuring ourselves that, if we confess our sins, God is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness.

Lastly, In the year of jubilee, the trumpet which proclaimed the liberty was ordered to be sounded in the close of the day of atonement, Lev. 25:9. For the remission of our debt, release from our bondage, and our return to our inheritance, are all owing to the mediation and intercession of Jesus Christ. By the atonement we obtain rest for our souls, and all the glorious liberties of the children of God.