Reference: Atonement, Day of
Easton
the great annual day of humiliation and expiation for the sins of the nation, "the fast" (Ac 27:9), and the only one commanded in the law of Moses. The mode of its observance is described in Le 16:3-10; 23:26-32; Nu 29:7-11.
It was kept on the tenth day of the month Tisri, i.e., five days before the feast of Tabernacles, and lasted from sunset to sunset. (See Azazel.)
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And much time passing away, and navigation being already unsafe, because the Fast had already passed by, Paul exhorted them,
Fausets
Yom hakkippurim, Hebrew: "the day of propitiation " or "expiations" (exilasmus), Greek Ac 27:9, "the fast," the great day of national humiliation, the only one enjoined in the law. For the mode of observance compare Le 16:3-10, which sets forth the general ceremonial, Le 16:11-34 details; Nu 29:7-11, the special victims; Le 23:26-32, how the people were to act. The day was the 10th of Tisri (the seventh month), from the evening of the 9th to that of the 10th, five days before the feast of tabernacles. For this latter feast implied rest in Israel's inheritance; and before rest can be realized atonement must precede. It was kept as a sabbath; but not, as other sabbaths, with joy, but with affliction of themselves, as the day on which the nation's collective sin was brought to remembrance. The mode of affliction was not prescribed, but all work was forbidden on pain of cutting off from the Lord's congregation.
For the one work of atonement by the high priest was to be the all absorbing thought; just as in the case of the work of the great Antitype (Joh 6:28-29). Only this once in the year was the high priest to enter the holiest. Having bathed, and dressed, not in his robes "for glory and beauty" (Exodus 28), but in the white linen garments symbolizing the holiness required for admission into God's presence (Heb 12:14), he brought a bullock fern sin offering, and a ram for a burnt offering, at his own cost, to otter for himself and his priestly family; and two goats for a sin offering, and a ram for a burnt offering, at the public cost, to offer for the people.
Then he presented the two goats before the Lord at the tabernacle door, and cast lots upon them, implying that Christ's sacrifice was "by the determinate counsel and foreknowledge of God" (Ac 2:23; 4:28); on one was written "For Jehovah;" on the other "For Azazel." Next he slew the bullock as a sin offering for himself and his family. Taking a censer with burning coals from the brazen altar, and applying a handful of incense, he entered the holiest, where the mercy-seat became enveloped in the cloud of smoke from the incense. Then he took of the bullock's blood (going out probably for it, and coming in again) and sprinkled it with his finger upon the mercy-seat: not on the top, butt on its front, then seven times before the mercy-seat, upon the ground in front of it; "eastward" (Le 16:14) means the side of the ark toward the veil.
The cloud of incense "covering the mercy-seat upon the testimony, lest he should die," typifies Christ's merits incensing our prayers, so as to make them a sweet smelling savor to God (Re 8:3-4). His meritorious obedience makes His atoning blood acceptable, so that the sinner dies not in the presence of Him who would otherwise be a "consuming fire." The goat "for Jehovah" was then slain, and its blood sprinkled as the bullock's. Going out from the holiest, the high priest purified, by sprinkling seven times with the bullock's and the gent's blood, the holy place and the golden altar; and then outside he poured the rest of the blood round the altar of burnt offering; the places defiled by the priest's and the nation's sins being thus made ceremonially and typically fit for the indwelling of God; compare as to the Antitype Heb 9:22-23.
During this no ordinary priest was allowed to be in or about the sanctuary (Le 16:16-20; Ex 30:10); teaching that Messiah has a priesthood exclusively His own, and that no work of layman or priest is to be added to His complete work of atonement (Heb 7:24; 9:12; 10:12-18). Then the high priest laid his hands upon the head of the goat "for Azazel," confessing over it all the sins of the people. Next a man chosen for the purpose led it into the wilderness, "a land not inhabited," and there let it loose. The two goats constitute one offering: the slain one typifying Jesus' vicarious bearing of our sin's penalty, death; the scape-goat the complete removal of our sin out of sight to where no witness will rise in judgment against us.
The life after death also points to our being dead with Christ to sin and its penalty and power, and becoming alive unto God by union with Him in His resurrection life (Ro 6:5-11). In Le 16:10,26, instead of "the goat for the scape-goat," which is tautology, translate "the goat for complete sending away" (from the Arabic root 'azal, "to remove completely.") Compare Ps 103:12; Mic 7:19. Many think Azazel to be the devil, to whom, as the source of sin, "the entirely separate one," the scape-goat, with its lead of sin taken of from the congregation, was sent to the wilderness (the abode of evil spirits) to be given up to, as sin and the wicked shall be hereafter (Re 20:14-15; Mt 25:41; Lu 16:20): entirely separated from God.
But both goats were presented before Jehovah" as consecrated to Him (Le 16:7); and both alike in color, height, and value, form but two parts of one complex act of atonement; the one alone could not in the nature of things have expressed the whole truth. The one "for Jehovah," by its death, expresses Christ's life sacrificed instead of our forfeited lives; the "goat for complete sending away" expresses the blessed effect of that sacrifice, "as far as the E. is from the W. so far hath lie removed our transgressions from us" (Ps 103:12); the slain goat expresses "Christ was delivered for our offenses," so that in believing union with Him we are dead to sin, and to the law as a condemning power, and to death; the living goat expresses "Christ rose again for our justification" (Ro 4:25), so that we live by union with His resurrection life, sin being utterly put away in proportion as that life works in us (Joh 14:19; Romans 6; Colossians 3). Death and life are marvelously united alike in Christ and His people.
Compare the similar two-fold type, the slain bird and the bird let loose after having been dipped in the blood of the killed bird (Le 14:4-7). On the analogy between the high priest's entrance in his white garments once a year into the holiest, and the Antitype's entrance into heaven once for all, wherein He so infinitely exceeds the type, inasmuch as He "by that one offering hath forever perfected them that are sanctified," "having obtained, eternal redemption for us," so that "there is no more offering for sin" (which condemns the notion of the Lord's supper being a sacrifice), see Hebrew 9; 10. He needed not. like the type, to atone first for Himself. for He had no sin. The veil was rent at His death, throwing open the holiest heaven continually to all believers through faith in His sacrifice; whereas the veil continued as much after the typical high priest's atonement as before it to preclude access to priests and people alike.
As other offerings arched typically for the sins of the individual, the nation's sins as a whole congregation or church, were expiated on the great day of atonement. As the Passover was the nation's feast of joy, so the day of atonement was its day of penitent humiliation; and the atonement was its indispensable preparation for the joy that followed in the feast of tabernacles or ingathering of fruits. We can only "joy in God" when "through our Lord Jesus Christ we have received the atonement" (Ro 5:11). After the live goat was sent away, the high. priest returned into the holy place, bathed again, put on his usual official garments, and offered the two rams as burnt offerings, one for himself, the other for the people: the burnt offering after the atonement expressing whole dedication of themselves to Jehovah. He also burnt upon the altar the fat of the two sin offerings, while their flesh was being burned outside the camp.
The entire flesh of the burnt offering was burnt on the altar; but that of the sin offerings, which ordinarily was counted most holy and eaten (type of Christ our holy sin offering, Heb 9:14), could not in this case be eaten by the priest properly, as it had been offered for the priests as well as for the people, and was therefore taken and burnt outside (Le 6:25-27). They who took away the flesh, and the man who had led away the living goat, had to bathe and to wash their clothes afterward. The additional burnt offerings (Nu 29:7-11) were a young bullock,
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Then will He also say unto those on the left, Depart from me, ye cursed, into eternal fire which has been prepared for the devil and his angels.
Then will He also say unto those on the left, Depart from me, ye cursed, into eternal fire which has been prepared for the devil and his angels.
But a certain beggar, Lazarus by name, was laid at his gate, full of sores,
But a certain beggar, Lazarus by name, was laid at his gate, full of sores,
Then they said to Him, What must we do, that we may work the works of God?
Then they said to Him, What must we do, that we may work the works of God? Jesus responded and said to them, This is the work of God, that you may believe on Him whom He hath sent.
Jesus responded and said to them, This is the work of God, that you may believe on Him whom He hath sent.
Vet a little while, and the world sees me no more; but you see me: because I live, you shall live also.
Vet a little while, and the world sees me no more; but you see me: because I live, you shall live also.
Him by the determinate counsel and foreknowledge of God, having been delivered, you having nailed up, slew through the hand of lawless men;
Him by the determinate counsel and foreknowledge of God, having been delivered, you having nailed up, slew through the hand of lawless men;
to do so many things as thy hand and thy counsel did foreordain to come to pass.
to do so many things as thy hand and thy counsel did foreordain to come to pass.
And much time passing away, and navigation being already unsafe, because the Fast had already passed by, Paul exhorted them,
And much time passing away, and navigation being already unsafe, because the Fast had already passed by, Paul exhorted them,
who was delivered on account of our transgressions, and raised for our justification.
who was delivered on account of our transgressions, and raised for our justification.
but not only so, but even rejoicing in God through Jesus Christ our Lord, through whom we now received reconciliation.
but not only so, but even rejoicing in God through Jesus Christ our Lord, through whom we now received reconciliation.
For if we have grown together in the likeness of His death, we shall also be in the likeness of his resurrection:
For if we have grown together in the likeness of His death, we shall also be in the likeness of his resurrection: knowing this, that our old man is crucified along with him, in order that the body of sin may be destroyed, that we may no longer serve sin;
knowing this, that our old man is crucified along with him, in order that the body of sin may be destroyed, that we may no longer serve sin; for the one having died has been made free from sin.
for the one having died has been made free from sin. But if we died along with Christ, we believe that we will also live with him:
But if we died along with Christ, we believe that we will also live with him: knowing that Christ having risen from the dead dies no more; death no longer has dominion over him.
knowing that Christ having risen from the dead dies no more; death no longer has dominion over him. For the death that he died, he died unto sin once: but the life that he lives, he lives unto God.
For the death that he died, he died unto sin once: but the life that he lives, he lives unto God. So you also thus reckon yourselves dead unto sin, but alive unto God through Jesus Christ.
So you also thus reckon yourselves dead unto sin, but alive unto God through Jesus Christ.
but he, because he abides forever, has an unchangeable priesthood:
but he, because he abides forever, has an unchangeable priesthood:
and into the second comes the high priest alone once a year, not without blood, which he offers for himself, and the errors of the people;
and into the second comes the high priest alone once a year, not without blood, which he offers for himself, and the errors of the people;
neither through the blood of goats and bullocks, but through his own blood, came once into the holies, having found eternal redemption.
neither through the blood of goats and bullocks, but through his own blood, came once into the holies, having found eternal redemption.
how much more shall the blood of Christ, who through the eternal Spirit offered up himself without spot to God, purify our conscience from dead works to serve the living God?
how much more shall the blood of Christ, who through the eternal Spirit offered up himself without spot to God, purify our conscience from dead works to serve the living God?
And according to the law, almost all things are purified by blood; and without the shedding of blood there is no remission.
And according to the law, almost all things are purified by blood; and without the shedding of blood there is no remission. Therefore it is necessary that the pattern of the things in these heavens be purified; and the heavenly things themselves with greater sacrifices than these.
Therefore it is necessary that the pattern of the things in these heavens be purified; and the heavenly things themselves with greater sacrifices than these.
and he, having offered up one sacrifice for sins, forever sat down on the right hand of God;
and he, having offered up one sacrifice for sins, forever sat down on the right hand of God; finally waiting until his enemies may be made the foot-stool of his feet.
finally waiting until his enemies may be made the foot-stool of his feet. For by one offering he has forever perfected the sanctified.
For by one offering he has forever perfected the sanctified. And the Holy Ghost truly does witness to us: for afterward he said,
And the Holy Ghost truly does witness to us: for afterward he said, This is the covenant that I will make unto them after these days, says the Lord; having given my laws on their hearts, and I will also write them in their mind;
This is the covenant that I will make unto them after these days, says the Lord; having given my laws on their hearts, and I will also write them in their mind; and I will remember their sins and iniquities no more.
and I will remember their sins and iniquities no more. But where there is removal of these, there is no more offering for sin.
But where there is removal of these, there is no more offering for sin.
Follow after peace with all men, and the sanctification, without which no one shall see the Lord:
Follow after peace with all men, and the sanctification, without which no one shall see the Lord:
And another angel came and stood before the altar, having a golden censer; and much incense was given to him, that he shall offer with the prayers of all saints upon the golden altar which is before the throne.
And another angel came and stood before the altar, having a golden censer; and much incense was given to him, that he shall offer with the prayers of all saints upon the golden altar which is before the throne. And the smoke of the incense went up out of the hand of the angel, with the prayers of the saints, before God.
And the smoke of the incense went up out of the hand of the angel, with the prayers of the saints, before God.
And death and Hades were cast into the lake of fire. This is the second death, the lake of fire.
And death and Hades were cast into the lake of fire. This is the second death, the lake of fire. And if any one was not found written in the book of life, he was cast into the lake of fire.
And if any one was not found written in the book of life, he was cast into the lake of fire.
Hastings
The Day of Atonement, with its unique and impressive ritual, is the culmination and crown of the sacrificial worship of the OT. The principal details are given in Le 16, supplemented by Le 23:26-32; Nu 29:7-11; Ex 30:10, all from the Priests' Code, though not all, as we shall see, from the oldest strata of the priestly legislation. The date was the 10th day of the seventh month (Tishri) reckoning from evening to evening (Le 16:29; 23:27 ff.). Not only was this day a 'sabbath of solemn rest,' on which no work of any sort was to be done, but its unique place among the religious festivals of the OT was emphasized by the strict observance of a fast. The rites peculiar to 'the Day' (Y
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And much time passing away, and navigation being already unsafe, because the Fast had already passed by, Paul exhorted them,
wherefore he is also able to save to the uttermost those coming unto God through him, ever living to intercede for them.
neither through the blood of goats and bullocks, but through his own blood, came once into the holies, having found eternal redemption.
Morish
This was one of the most solemn days in the whole year, being, in common with the Sabbath, the only occasion on which the people were commanded to cease from work entirely. On the day of atonement they were also to afflict their souls, and that by a statute for ever. Le 16:29-31. The time of the year in which the day fell
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and into the second comes the high priest alone once a year, not without blood, which he offers for himself, and the errors of the people; the Holy Spirit showing this, the way of the holies has not yet been made manifest, the first tabernacle yet standing: read more. which is a figure unto the present time, in which gifts and sacrifices are offered, not being able to make the worshiper perfect, as to his conscience; consisting only in meats and drinks, and divers baptisms, ordinances of the flesh, abiding until the time of restitution. But Christ being a high priest of good things to come, through a greater and a more perfect tabernacle, not made with hands, that is, not of this world; neither through the blood of goats and bullocks, but through his own blood, came once into the holies, having found eternal redemption.
For the law having the shadow of good things to come, not the real image of the things, annually with the same sacrifices which they offer continually, is by no means able to make perfect those coming to it: since in that case would they not have ceased being offered, because the worshipers having once been purified would have had no more conscience of sins? read more. But in the same sacrifices there is a remembrance of sins annually; for it is impossible that the blood of bulls and goats should take away sins. Therefore, coming into the world, he says; Sacrifice an offering thou willest not, but thou hast perfected for me a body: whole burnt offerings and offerings for sins thou wast not pleased with: then I said, Lo, I come in the volume of the Book it has been written of me to do thy will, O God. Saying above, that Sacrifices and offerings and whole burnt offerings and offerings for sin thou didst not will, neither wast well pleased with; whatsoever are offered according to law; then he has said, Lo, I come to do thy will. He takes away the first, that he may establish the second; by which will we have been sanctified through the offering of the body of Jesus Christ once for all. And every high priest indeed stands daily ministering, and frequently offering the same sacrifices, which are never able to take away sins: and he, having offered up one sacrifice for sins, forever sat down on the right hand of God; finally waiting until his enemies may be made the foot-stool of his feet. For by one offering he has forever perfected the sanctified. And the Holy Ghost truly does witness to us: for afterward he said, This is the covenant that I will make unto them after these days, says the Lord; having given my laws on their hearts, and I will also write them in their mind; and I will remember their sins and iniquities no more. But where there is removal of these, there is no more offering for sin.