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 being consumed, and sailing now becoming dangerous, because the fast was already past, Paul admonished 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 shall he say also to those on the left hand, Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels:
Then shall he say also to those on the left hand, Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels:
and there was a certain pauper, named Lazarus, who was laid at his gate covered with ulcers,
and there was a certain pauper, named Lazarus, who was laid at his gate covered with ulcers,
Then said they unto him, What shall we do, that we may work the works of God?
Then said they unto him, What shall we do, that we may work the works of God? Jesus answered and said unto them, This is the work of God, that ye should believe on him whom he hath sent.
Jesus answered and said unto them, This is the work of God, that ye should believe on him whom he hath sent.
Yet a little while, and the world seeth me no more; but ye see me: because I live, ye shall live also.
Yet a little while, and the world seeth me no more; but ye see me: because I live, ye shall live also.
him, by the destined counsel and foreknowledge of God delivered up, ye have seized, and by wicked hands have crucified and slain:
him, by the destined counsel and foreknowledge of God delivered up, ye have seized, and by wicked hands have crucified and slain:
to do all that thy hand and thy counsel predestined should come to pass.
to do all that thy hand and thy counsel predestined should come to pass.
And much time being consumed, and sailing now becoming dangerous, because the fast was already past, Paul admonished them,
And much time being consumed, and sailing now becoming dangerous, because the fast was already past, Paul admonished them,
who was delivered up for our offences, and was raised again for our justification.
who was delivered up for our offences, and was raised again for our justification.
And not so only, but we exult in God through our Lord Jesus Christ, through whom already we have received reconciliation.
And not so only, but we exult in God through our Lord Jesus Christ, through whom already we have received reconciliation.
For if we have been planted with him in the likeness of his death, so shall we be also of his resurrection:
For if we have been planted with him in the likeness of his death, so shall we be also of his resurrection: knowing this, that our old man hath been crucified with him, that the body of sin might be abolished, that we should no longer be slaves to sin.
knowing this, that our old man hath been crucified with him, that the body of sin might be abolished, that we should no longer be slaves to sin. For he that is dead is discharged from sin.
For he that is dead is discharged from sin. But if we have been dead with Christ, we believe that we shall also live with him:
But if we have been dead with Christ, we believe that we shall also live with him: knowing that Christ being raised from the dead dieth no more; death over him hath no more dominion.
knowing that Christ being raised from the dead dieth no more; death over him hath no more dominion. For in that he died, for sin he died once: but in that he liveth, he liveth to God.
For in that he died, for sin he died once: but in that he liveth, he liveth to God. So also do ye account yourselves dead indeed to sin, but living unto God in Christ Jesus our Lord.
So also do ye account yourselves dead indeed to sin, but living unto God in Christ Jesus our Lord.
but this person, because he abideth for ever, hath a priesthood that passeth not over to another.
but this person, because he abideth for ever, hath a priesthood that passeth not over to another.
but into the second once in every year entered the high-priest alone, not without blood, which he offered for his own inadvertencies, and for those of the people:
but into the second once in every year entered the high-priest alone, not without blood, which he offered for his own inadvertencies, and for those of the people:
nor by the blood of goats and of calves, but by his own blood, he entered once for all into the holies, having obtained eternal redemption.
nor by the blood of goats and of calves, but by his own blood, he entered once for all into the holies, having obtained eternal redemption.
how much more shall the blood of Christ, who, by the eternal Spirit, offered up himself in sacrifice without blemish to God, cleanse our conscience from dead works, that we may perform divine service to the living God?
how much more shall the blood of Christ, who, by the eternal Spirit, offered up himself in sacrifice without blemish to God, cleanse our conscience from dead works, that we may perform divine service to the living God?
And almost all things are purified by blood according to the law, and without effusion of blood there is no remission of sin.
And almost all things are purified by blood according to the law, and without effusion of blood there is no remission of sin. There was a necessity therefore that the representations of the things in heaven should be purified by these; but the celestial things themselves with better sacrifices than these.
There was a necessity therefore that the representations of the things in heaven should be purified by these; but the celestial things themselves with better sacrifices than these.
but this person, having offered one sacrifice for sins, for ever hath seated himself at the right hand of God;
but this person, having offered one sacrifice for sins, for ever hath seated himself at the right hand of God; henceforth waiting till his enemies be put as a footstool for his feet.
henceforth waiting till his enemies be put as a footstool for his feet. For by one oblation he hath made those perfect for ever who are sanctified.
For by one oblation he hath made those perfect for ever who are sanctified. Now the Holy Ghost also beareth this testimony to us: for after declaring before,
Now the Holy Ghost also beareth this testimony to us: for after declaring before, "This is the testament which I will appoint to them after those days, saith the Lord; giving my laws to their hearts, even on their minds will I inscribe them;"
"This is the testament which I will appoint to them after those days, saith the Lord; giving my laws to their hearts, even on their minds will I inscribe them;" [he adds,] "and their sins and their iniquities I will in no wise remember any more."
[he adds,] "and their sins and their iniquities I will in no wise remember any more." Now where there is remission of these, no more offering for sin [is needed].
Now where there is remission of these, no more offering for sin [is needed].
Earnestly seek peace with all men, and holiness, without which no man shall see the Lord:
Earnestly seek peace with all men, and holiness, without which no man shall see the Lord:
And another angel came, and stood by the altar, holding a golden censer; and there were given to him many perfumes, to offer with the prayers of all the saints upon the golden altar which was before the throne.
And another angel came, and stood by the altar, holding a golden censer; and there were given to him many perfumes, to offer with the prayers of all the saints upon the golden altar which was before the throne. And the smoke of the perfumes went up with the prayers of the saints, out of the angel's hand before God.
And the smoke of the perfumes went up with the prayers of the saints, out of the angel's hand before God.
And death and the grave were cast into the lake of fire: this is the second death.
And death and the grave were cast into the lake of fire: this is the second death. And if any one was not found inscribed on the book of life, he was cast into the lake of fire.
And if any one was not found inscribed on 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 being consumed, and sailing now becoming dangerous, because the fast was already past, Paul admonished them,
Wherefore also he is able to save to the uttermost those who come unto God by him, seeing he ever liveth to make intercession for them.
nor by the blood of goats and of calves, but by his own blood, he entered once for all into the holies, having obtained 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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but into the second once in every year entered the high-priest alone, not without blood, which he offered for his own inadvertencies, and for those of the people: the Holy Ghost thus signifying, that the way into the holies was not yet made manifest, whilst the first tabernacle held its station; read more. which figurative representation [continues] unto the present time, according to which both gifts and sacrifices are offered, which cannot, with respect to conscience, make him perfect who performs the services, as they consist only of meats, and drinks, and different ablutions, and corporal services, until the appointed time of perfect reformation. But Christ becoming the high-priest of future good things, through a better and more perfect tabernacle, not made with hands, that is, not of this creation; nor by the blood of goats and of calves, but by his own blood, he entered once for all into the holies, having obtained eternal redemption.
NOW the law, having a shadow of the good things which were to come, not the very substance of the things, cannot possibly, by the same sacrifices which they offer year by year continually, make those perfect who approach [God]; else they would have discontinued to make the offering, because they who performed the service being once made clean, would have had no more sense of sins on their conscience. read more. But in these [sacrifices] there is a commemoration of sins every year. For it is impossible that the blood of bulls and goats should take away sin. Wherefore, coming into the world, he saith, "Sacrifice and oblation thou hast not chosen, but thou hast exactly fashioned a body for me: thou hast had no delight in whole burnt-offerings and sacrifices for sin: then I said, Here am I; (in the volume of the book it is written of me) I come to do thy will, O God." Having said before that sacrifice, and oblation, and whole burnt-offerings and sin-offerings thou hast not chosen, nor takest pleasure in, (which are offered according to the law,) he then added, Lo, I come to do thy will, O God. He abolishes the first that he may establish the second. By the which will we are sanctified through the oblation of the body of Jesus Christ, once for all. And every priest standeth indeed daily performing the divine service, and frequently offering the same sacrifices, which cannot possibly take away sins: but this person, having offered one sacrifice for sins, for ever hath seated himself at the right hand of God; henceforth waiting till his enemies be put as a footstool for his feet. For by one oblation he hath made those perfect for ever who are sanctified. Now the Holy Ghost also beareth this testimony to us: for after declaring before, "This is the testament which I will appoint to them after those days, saith the Lord; giving my laws to their hearts, even on their minds will I inscribe them;" [he adds,] "and their sins and their iniquities I will in no wise remember any more." Now where there is remission of these, no more offering for sin [is needed].