Text -- Leviticus 16:4 (NET)

16:4 He must put on a holy linen tunic, linen leggings are to cover his body, and he is to wrap himself with a linen sash and wrap his head with a linen turban. They are holy garments, so he must bathe his body in water and put them on.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Lev 16:4

It is observable, the high-priest did not now use his peculiar and glorious robes, but only his linen garments, which were common to him with the ordinary priests. The reason whereof was, because this was not a day of feasting and rejoicing, but of mourning and humiliation, at which times people were to lay aside their ornaments.

Wesley: Lev 16:4

Because appropriated to an holy and religious use.

JFB: Lev 16:3-4

As the duties of the great day of atonement led to the nearest and most solemn approach to God, the directions as to the proper course to be followed were minute and special.

JFB: Lev 16:3-4

These victims he brought alive, but they were not offered in sacrifice till he had gone through the ceremonies described between Lev 16:3-11. He was not to attire himself on that occasion in the splendid robes that were proper to his sacred office, but in a plain dress of linen, like the common Levites, for, as he was then to make atonement for his own sins, as well as for those of the people, he was to appear in the humble character of a suppliant. That plain dress was more in harmony with a season of humiliation (as well as lighter and more convenient for the duties which on that occasion he had singly to perform) than the gorgeous robes of the pontificate. It showed that when all appeared as sinners, the highest and lowest were then on a level, and that there is no distinction of persons with God [Act 10:34].

Clarke: Lev 16:4

He shall put on the holy linen coat - He was not to dress in his pontifical garments, but in the simple sacerdotal vestments, or those of the Levites, because it was a day of humiliation; and as he was to offer sacrifices for his own sins, it was necessary that he should appear in habits suited to the occasion. Hence he has neither the robe, the ephod, the breastplate, the mitre, etc.; these constituted his dress of dignity as the high priest of God, ministering for others and the representative of Christ: but now he appears, before God as a sinner, offering an atonement for his transgressions, and his garments are those of humiliation.

TSK: Lev 16:4

holy linen coat : Heb. of holiness, Greek, a sanctified linen coat, This and the other vestures were peculiar for this day, and for the services of this day; that is, for making atonement: the other service, which was ordinary, he performed this day in his other priestly garments. The eight ornaments usually worn by the high priest are enumerated in Exo 28:4, etc., and the four that were for this day are here expressed, and are called the white garments, while the others were designated the golden garments, because some were made with gold thread woven in them. These four were made of six double twisted threads, and of flax only. Lev 6:10; Exo 28:2, Exo 28:39-43, Exo 39:27-29; Isa 53:2; Eze 44:17, Eze 44:18; Luk 1:35; Phi 2:7; Heb 2:14, Heb 7:26

therefore : Lev 8:6, Lev 8:7; Exo 29:4, Exo 30:20, Exo 40:12, Exo 40:31, Exo 40:32; Rev 1:5, Rev 1:6

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Lev 16:4

The high priest when he changed his dress on this day was required to bathe himself. In his "golden garments"he had, on this day, and for the previous week, to offer the regular daily sacrifices, and to perform the other sacerdotal duties of the sanctuary, which were usually performed by a common priest. The dress of white linen, which he now put on, appears to have been like the ordinary dress of the common priests, except in the substitution of a linen mitre for the bonnet (or cap), and of a plain linen girdle for the variegated one (Exo 28:40-43 notes). In preparing to enter the holy of holies, he attired himself in spotless white as a token of the holiness without which none, in a spiritual sense, can enter the divine presence. He thus became a more distinct foreshadow of the greater high priest Heb 7:26; Heb 6:19-20. This significance belonged to the high priest only in his official capacity as mediator: in his own person he had infirmity, and was required "to offer up sacrifice, "first"for his own sins, and then for the people’ s."Heb 7:27. See the notes at Lev 9:7-14. On the same ground it was that, although as a mediator he had to enter the most holy place, as sinful man he needed the cloud of incense as a veil to come between him and the holiness of Yahweh. See Lev 16:13.

Poole: Lev 16:4

It is observable that the high priest did not now use his peculiar and glorious robes, but only his linen garments, which were common to him with the ordinary priests. The reason whereof was, either because this was not a day of feasting and rejoicing, but of mourning and humiliation, at which times people were to lay aside their ornaments, Exo 33:5 . Some conceive, that under the linen garments here named are comprehended his more glorious robes also by a synecdoche. But that doth not appear neither from hence, nor from other places alleged. Had only his holy garments been mentioned in general, all might have been understood; but when only the linen apparel is mentioned here, and after, Lev 16:23 , and when that is so particularly expressed in four several parts of it, and not a word of the other either here or in the rest of the chapter, it seems presumptuous to add them here without any ground or evidence. Or because it was fit he should not exalt, but abase himself, when he was to appear before the Divine Majesty, and therefore he was to come in the meanest of his priestly habits. Or that it might be an evidence of the imperfection of this priesthood and of the great difference between the Levitical and the true High Priest Christ Jesus, whose prerogative alone it is to go into the true holy of holies with his glorious robes, when this must carry thither the characters of his meanness.

These are holy garments because appropriated to a holy and religious use, for which reason other things are called holy. See Exo 29:31 30:25 2Ch 5:5 .

Haydock: Lev 16:4

Washed. On this day the high priest appeared in linen clothes, like one of the inferior priests, without the jewels; thought Josephus (Jewish Wars v. 15,) asserts the contrary. (Calmet) ---

This was a feast of sorrow and of penance. (Tirinus) ---

Perhaps he put on his more costly attire before he entered the holy of holies, ver. 23, 4[24?]. (Haydock)

Gill: Lev 16:4

He shall put on the holy linen coat,.... Which he wore in common with other priests:

and he shall have the linen breeches upon his flesh; upon those parts of his body which are more secret, and less honourable flesh, meaning the same, as in Lev 15:2,

and shall be girded with a linen girdle and with the linen mitre shall he be attired, as the other priests were; which were an emblem of the purity and holiness of Christ, whereby he became a proper and suitable high priest, to make atonement for sin, he having none in himself; and of his mean estate of humiliation afflictions, and sufferings, whereby he expiated sin, and made reconciliation for iniquity; the high priest on the day of atonement not appearing in his golden garments, as the Jews call others worn by him, because there were some gold in them, as being unsuitable to a day of affliction and humiliation, but in garments of flax, a meaner dress; and which also were an emblem of the righteousness of Christ, and his saints, called fine linen, clean and white; which is wrought out by him, as the author of it, is in him as the subject of it, and worn by him as the Lord our righteousness, and in which, as the instilled head and representative of his people, he entered into heaven to show it to his Father, and plead it with him:

these are holy garments; and to be used only in sacred service: there were four more holy garments besides these worn by the high priest, as the breastplate, the ephod, the robe, and the plate of gold, and which also were put on at certain times on this day, as at the offering of the morning and evening sacrifice, and at the slaying and offering of the several creatures on this day ^u, see Lev 16:23,

therefore shall he wash his flesh in water, and so put them on; by dipping, and that in forty seahs of water, as the Targum of Jonathan; and this he did as often as he changed his garments, which were no less than five times on this day. The tradition is ^w, no man goes into the court for service, even though clean, until he has dipped himself: the high priest dips five times, and sanctifies, i.e. washes his hands and feet ten times on that day, and all are done in the holy place, over the house of Parvah, excepting this only, that is, first here: Jarchi on the text observes, on this day, he (the high priest) is bound to dipping at every change, and five times he changes, and to two washings of his hands and feet at the laver: this washing may be either an emblem of Christ's baptism, which he submitted to before he entered on his public ministry, and was, by dipping; or rather of his being cleared, acquitted, and justified from all sin, upon his resurrection from the dead, after he had made atonement for it, and before his entrance into heaven; as he had no sin of his own he needed not the washing of regeneration, or the water of sanctifying grace to be sprinkled on him, to cleanse him from it but inasmuch as he had sin imputed to him, and which he took upon him to make atonement for, it was proper and necessary, when he had made it, that he should be justified in the Spirit, that so he might enter into heaven without sin imputed, as he will appear without it when he comes a second time.

Commentary -- Verse Notes / Footnotes

NET Notes: Lev 16:4

¹ sn The term “tunic” refers to a shirt-like garment worn next to the skin and, therefore, put on first (cf. Exod 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.

² tn Heb “shall be on his flesh.” As in many instances in Lev 15, the term “flesh” or “body” here is euphemistic for the male genitals (J. Milgrom, Leviticus [AB], 1:1017, and J. E. Hartley, Leviticus [WBC], 222; cf. the note on Lev 15:2), which the priest must be careful not to expose during such ritual procedures (see Exod 20:26 with 28:42-43).

³ sn The sash fastened the tunic around the waist (Exod 28:4, 39; 29:9; 39:29).

⁴ tn Heb “and in a turban of linen he shall wrap.”

sn The turban consisted of wound up linen (cf. Exod 28:4, 37, 39; 29:6; 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 (HALOT 624 s.v. מִצְנֶפֶת).

⁵ tn Heb “and he shall bathe….”

Commentary -- Verse Range Notes

TSK Synopsis: Lev 16:1-34

1 How the high priest must enter into the holy place.

11 The sin offering for himself.

15 The sin offering for the people.

20 The scape-goat.

29 The yearly feast of the expiations.

Maclaren: Lev 16:1-19

Lev. 16:1-19

And the Lord spake unto Moses after the death of the two sons of Aaron when they offered before the Lord, and died; 2. And the Lord said unto Moses, Speak unto Aaron thy brother, that he come not at all times into the holy place within the vail before the mercy-seat, which is upon the ark; that he die not: for I will appear in the cloud upon the mercy-seat. 3. Thus shall Aaron come into the holy place; with a young bullock for a sin offering, and a ram for a burnt offering. 4. He shall put on the holy linen coat, and he shall have the linen breeches upon his flesh, and shall be girded with a linen girdle, and with the linen mitre shall he be attired: these are holy garments; therefore shall he wash his flesh in water, and so put them on. 5. And he shall take of the congregation of the children of Israel two kids of the goats for a sin offering, and one ram for a burnt offering. 6. And Aaron shall offer his bullock of the sin offering, which is for himself, and make an atonement for himself, and for his house. 7. And he shall take the two goats, and present them before the Lord at the door of the tabernacle of the congregation. 8. And Aaron shall cast lots upon the two goats; one lot for the Lord, and the other lot for the scapegoat. 9. And Aaron shall bring the goat upon which the Lord's lot fell, and offer him for a sin offering: 10. But the goat, on which the lot fell to be the scapegoat, shall be presented alive before the Lord, to make an atonement with Him, and to let him go for a scapegoat into the wilderness. 11. And Aaron shall bring the bullock of the sin offering which is for himself, and shall make an atonement for himself, and for his house, and shall kill the bullock of the sin offering which is for himself. 12. And he shall take a censer full of burning coals of fire from off the altar before the Lord, and his hands full of sweet incense beaten small, and bring it within the vail: 13. And he shall put the incense upon the fire before the Lord, that the cloud of the incense may cover the mercy-seat that is upon the testimony, that he die not: It. And he shall take of the blood of the bullock, and sprinkle it with 14 finger upon the mercy-seat eastward; and before the mercy-seat shall he sprinkle of the blood with his finger seven times. 15. Then shall he kill the goat of the sin offering, that is for the people, and bring his blood within the vail, and do with that blood as he did with the blood of the bullock, and sprinkle it upon the mercy. seat, and before the mercy-seat. 16. And he shall make an atonement for the holy place, because of the uncleanness of the children of Israel, and because of their transgressions in all their sins: and so shall he do for the tabernacle of the congregation, that remaineth among them in the midst of their uncleanness. 17. And there shall be no man in the tabernacle of the congregation when he goeth in to make an atonement in the holy place, until he come out, and have made an atonement for himself, and for his household, and for all the congregation of Israel. 18. And he shall go out unto the altar that is before the Lord, and make an atonement for it; and shall take of the blood of the bullock, and of the blood of the goat., and put it upon the horns of the altar round about. 19. And he shall sprinkle of the blood upon it with his finger seven times, and cleanse it, and hallow it from the uncleanness of the children of Israel'--Lev. 16:1-19.

The Talmudical treatise on the ritual of the day of atonement is entitled Yoma,' the day, which sufficiently expresses its importance in the series of sacrificial observances. It was the confession of the incompleteness of them all, a ceremonial proclamation that ceremonies do not avail to take away sin; and it was also a declaration that the true end of worship is not reached till the worshipper has free access to the holy place of the Most High. Thus the prophetic element is the very life-breath of this supreme institution of the old covenant, which therein acknowledges its own defects, and feeds the hopes of a future better thing. We do not here consider the singular part of the ritual of the Day of Atonement which is concerned with the treatment of the so-called scapegoat,' but confine ourselves to the consideration of that part of it which was observed in the Tabernacle and was intended to expiate the sins of the priesthood and of the people. The chapter connects the rites of the Day of Atonement with the tragic death of the sons of Aaron, which witnessed to the sanctity of the inner shrine, as not to be trodden but with the appointed offerings by the appointed priest; and so makes the whole a divinely given instruction as to the means by which, and the objects for which, Aaron may enter within the veil.

I. In Verses 3-10 We Have The Preliminaries Of The Sacrifices And A Summary Of The Rites.

First, Aaron was to bathe, and then to role himself in pure white, The dress is in singular contrast to the splendor of his usual official costume, in which he stood before men as representing God, and evidently signifies the purity which alone fits for entrance into the awful presence. Thus vested, he brings the whole of the animals to be sacrificed to the altar,--namely, for himself and his order, a bullock and a ram; for the people, two goats and a ram. The goats are then taken by him to the door of the tent,--and it is to be observed that they are spoken of as both constituting one sin offering (v. 5). They therefore both belong to the Lord, and are, in some important sense, one, as was recognized by the later Rabbinical prescription that they should be alike in color, size, and value. The appeal to the lot was an appeal to God to decide the parts they were respectively to sustain in a transaction which, in both parts, was really one. The consideration of the meaning of the ritual for the one which was led away may be postponed for the present. The preliminaries end with the casting of the lots, and in later times, with tying the ominous red fillet on the head of the dumb creature for which so weird a fate was in store.

II. The Expiation For The Sins Of Aaron And The Priesthood.

The first part of the ritual proper (vs. 11-14) is the expiation for the sins of Aaron and the priesthood, and his entrance into the most holy place. The bullock was slain in the usual manner of the sin offering, but its blood was destined for a more solemn use. The white-robed priest took a censer of burning embers from the altar before the tent-door, and two hands full of incense, and, thus laden, passed into the Tabernacle. How the silent crowd in the outer court would watch the last flutter of the white robe as it was lost in the gloom within! He passed through the holy place, which, on every day but this, was the limit of ills approach; but, on this one day, he lifted the curtain, and entered the dark chamber, where the glory flashed from the golden walls and rested above the ark. Would not his heart beat faster as he laid his hand on the heavy veil, and caught the first gleam of the calm light from the Shechinah? As soon as he entered, he was to cast the incense into the censer, that the fragrant cloud might cover the mercy-seat. Incense is the symbol of prayer, and that curling cloud is a picture of the truth that the purest of men, even the anointed priest, robed in white, who has offered sacrifices daily all the year round, and to-day has anxiously obeyed all the commands of ceremonial cleanliness, can yet only draw near to God as a suppliant, not entering there as having a right of access, but beseeching entrance as undeserved mercy. The incense did not cover the glory' that Aaron might not gaze upon it, but it covered him that Jehovah might not look on his sin. It would appear that, between verse 13 and verse 14, Aaron's leaving the most holy place to bring the blood of the sacrifice must be understood. If so, we can fancy the long-drawn sigh of relief with which the waiting worshippers saw him return, and carry back into the shrine the expiating blood. The most holy place' would still be filled and its atmosphere thick with the incense fumes when he returned to perform the solemn expiation for himself and the whole priestly order. Once the blood was sprinkled on the mercy-seat, and seven times, apparently, on the ground in front of it. The former act was intended, as seems probable, to make atonement for the sins of the priesthood; the latter, to cleanse the sanctuary from the ideal defilements arising from their defective and sinful ministrations.

This completed the part of the ceremonial which belonged immediately to Aaron and the priests. It carries important lessons. Could there be a more striking exhibition of their imperfect realization of the idea of the priestly office? Observe the anomaly inherent in the very necessity of the case. Aaron was dressed in the white robes emblematic of purity; he had partaken in the benefit of, and had himself offered, sacrifices all the year round. So far as ritual could go, he was pure, and yet so stained with sin that he dared not enter into the divine presence without that double safeguard of the incense and the blood. The priest who cleanses others is himself unclean, and he and his fellows have tainted the sanctuary by the very services which were meant to atone and to purify That solemn ritual is intended to teach priest and people alike, that every priest taken from among men' fails in his office, and pollutes the temple instead of purifying the worshipper. But the office was God's appointment, and therefore would not always be filled by men too small and sinful for its requirements. There must somewhere and some when be a priest who will be one indeed, fulfilling the divine ideal of the functions, and answering the deep human longings which have expressed themselves in all lands, for one, pure with no ceremonial but a real purity, to bring us to God and God to us, to offer sacrifice which shall need no after atonement to expiate its defects, and to stand without incense or blood of sprinkling for himself in the presence of God for us. The imperfections of the human holders of the Old Testament offices, whether priest, prophet, or king, were no less prophecies than their positive qualifications were. Therefore, when we see Aaron passing into the holy place, we see the dim shadow of Christ, who needeth not to make atonement' for His own sins, and is our priest for ever.'

III. The Ritual For The Atonement Of The Sins Of The People Follows.

The two goats had been, during all this time, standing at the door of the Tabernacle. We have already pointed out that they are to be considered as one sacrifice. There are two of them, for the same reason, as has been often remarked, as there were two birds in the ritual of cleansing the leper; namely, because one animal could not represent the two parts of the one whole truth which they are meant to set forth. The one was sacrificed as a sin offering, and the other led away into a solitary land. Here we consider the meaning of the former only, which presents no difficulty. It is a sin offering for the people, exactly corresponding to that just offered for the priests. The same use is made of the blood, which is once sprinkled by Aaron on the mercy-seat and seven times on the ground before it, as in the former case. It is not, however, all employed there, but part of it is carried out into the other divisions of the Tabernacle; and first, the holy place, which the priests daily entered and which is called in verse 16 the tent of meeting,' and next, the altar of burnt offering in the outer court, are in like manner sprinkled seven times with the blood, to hallow' them from the uncleanness of the children of Israel' (verse 19). The teaching of this rite, in its bearing upon the people, is similar to that of the previous priestly expiation. The insufficiency of sacrificial cleansing is set forth by this annual atonement for sins which had all been already atoned for. The defects of a ritual worship are proclaimed by the ritual which cleanses the holy places from the uncleanness contracted by them from the worshippers. If the altar, the seat of expiation, itself needed expiation, how imperfect its worth must be l If the cleansing fountain is foul, how shall it be cleansed, or how shall it cleanse the offers? The bearing of the blood of expiation into- the most holy place, where no Israelite ever entered, save the high priest, taught that the true expiation could only be effected by one who should pass into the presence of God, and leave the door wide open for all to enter. For surely the distance between the worshippers and the mercy-seat was a confession of imperfection; and the entrance there of the representative of the sinful people was the holding out of a dim hope that in some fashion, yet unknown, the veil would be rent, and true communion be possible for the humble soul. The Epistle to the Hebrews tells us where we are to look for the realities of which these ceremonies were the fore-shadowing. The veil was rent at the crucifixion. Christ has gone into the secret place of the Most High,' and if we love Him, our hearts have gone with Him, and our lives are hid with Him, in God.'

MHCC: Lev 16:1-14

Without entering into particulars of the sacrifices on the great day of atonement, we may notice that it was to be a statute for ever, till that dispensation be at an end. As long as we are continually sinning, we continually need the atonement. The law of afflicting our souls for sin, is a statue 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 a proof that the sacrifices could not take away sin, and cleanse the conscience from it, that in them there was a remembrance made of sin every year, upon the day of atonement, Heb 10:1, Heb 10:3. The repeating the sacrifices, showed there was in them but a feeble effort toward making atonement; this could be done only by offering up the body of Christ once for all; and that sacrifice needed not to be repeated.

Matthew Henry: Lev 16:1-4

Here is, I. The date of this law concerning the day of atonement: it was after the death of the two sons of Aaron (Lev 16:1), which we read, Lev 10:1. 1. Lest Aaron should fear that any remaining guilt of that sin should cleave to his family, or (seeing the priests were so apt to offend) that some after-sin of his other sons should be the ruin of his family, he is directed how to make atonement for his house, that it might keep in with God; for the atonement for it would be the establishment of it, and preserve the entail of the blessing upon it. 2. The priests being warned by the death of Nadab and Abihu to approach to God with reverence and godly fear (without which they came at their peril), directions are here given how the nearest approach might be made, not only without peril, but to unspeakable advantage and comfort, if the directions were observed. When they were cut off for an undue approach, the rest must not say, "Then we will not draw near at all,"but, "Then we will do it by rule."They died for their sin, therefore God graciously provides for the rest, that they die not. Thus God's judgments on some should be instructions to others.

II. The design of this law. One intention of it was to preserve a veneration for the most holy place, within the veil, where the shechinah , or divine glory, was pleased to dwell between the cherubim: Speak unto Aaron, that he come not at all times into the holy place, Lev 16:2. Before the veil some of the priests came every day to burn incense upon the golden altar, but within the veil none must ever come but the high priest only, and he but on one day in the year, and with great ceremony and caution. That place where God manifested his special presence must not be made common. If none must come into the presence-chamber of an earthly king uncalled, no, not the queen herself, upon pain of death (Est 4:11), was it not requisite that the same sacred respect should be paid to the Kings of kings? But see what a blessed change is made by the gospel of Christ; all good Christians have now boldness to enter into the holiest, through the veil, every day (Heb 10:19, Heb 10:20); and we come boldly (not as Aaron must, with fear and trembling) to the throne of grace, or mercy-seat, Heb 4:16. While the manifestations of God's presence and grace were sensible, it was requisite that they should thus be confined and upon reserve, because the objects of sense the more familiar they are made the less awful or delightful they become; but now that they are purely spiritual it is otherwise, for the objects of faith the more they are conversed with the more do they manifest of their greatness and goodness: now therefore we are welcome to come at all times into the holy place not made with hands, for we are made to sit together with Christ in heavenly places by faith, Eph 2:6. Then Aaron must not come near at all times, lest he die; we now must come near at all times that we may live: it is distance only that is our death. Then God appeared in the cloud upon the mercy-seat, but now with open face we behold, not in a dark cloud, but in a clear glass, the glory of the Lord, 2Co 3:18.

III. The person to whom the work of this day was committed, and that was the high priest only: Thus shall Aaron come into the holy place, Lev 16:3. He was to do all himself upon the day of atonement: only there was a second provided to be his substitute or supporter, in case any thing should befal him, either of sickness or ceremonial uncleanness, that he could not perform the service of the day. All Christians are spiritual priests, but Christ only is the high priest, and he alone it is that makes atonement, nor needed he either assistant or substitute.

IV. The attire of the high priest in this service. He was not to be dressed up in his rich garments that were peculiar to himself: he was not to put on the ephod, with the precious stones in it, but only the linen clothes which he wore in common with the inferior priests, Lev 16:4. That meaner dress did best become him on this day of humiliation; and, being thinner and lighter, he would in it be more expedite for the work or service of the day, which was all to go through his hands. Christ, our high priest, made atonement for sin in our nature; not in the robes of his own peculiar glory, but the linen garments of our mortality, clean indeed, but mean.

Keil-Delitzsch: Lev 16:3-5

Only בּזאת , " with this, "i.e., with the sacrifices, dress, purifications, and means of expiation mentioned afterwards, could he go into "the holy place,"i.e., according to the more precise description in Lev 16:2, into the inmost division of the tabernacle, which is called Kodesh hakkadashim , "the holy of holies,"in Exo 26:33. He was to bring an ox (bullock) for a sin-offering and a ram for a burnt-offering, as a sacrifice for himself and his house (i.e., the priesthood, Lev 16:6), and two he-goats for a sin-offering and a ram for a burnt-offering, as a sacrifice for the congregation. For this purpose he was to put on, not the state-costume of the high priest, but a body-coat, drawers, girdle, and head-dress of white cloth ( bad : see Exo 28:42), having first bathed his body, and not merely his hands and feet, as he did for the ordinary service, to appear before Jehovah as entirely cleansed from the defilement of sin (see at Lev 8:6) and arrayed in clothes of holiness. The dress of white cloth was not the plain official dress of the ordinary priests, for the girdle of that dress was coloured (see at Exo 28:39-40); and in that case the high priest would not have appeared in the perfect purity of his divinely appointed office as chief of the priesthood, but simply as the priest appointed for this day ( v. Hoffmann ). Nor did he officiate (as many of the Rabbins, and also C. a Lapide, Grotius, Rosenmüller, and Knobel suppose) as a penitent praying humbly for the forgiveness of sin. For where in all the world have clear white clothes been worn either in mourning or as a penitential garment? The emphatic expression, " these are holy garments, "is a sufficient proof that the pure white colour of all the clothes, even of the girdle, was intended as a representation of holiness. Although in Exo 28:2, Exo 28:4, etc., the official dress not only of Aaron, but of his sons also, that is to say, the priestly costume generally, is described as "holy garments,"yet in the present chapter the word kodesh , "holy,"is frequently used in an emphatic sense (for example, in Lev 16:2, Lev 16:3, Lev 16:16, of the most holy place of the dwelling), and by this predicate the dress is characterized as most holy. Moreover, it was in baddim ("linen") that the angel of Jehovah was clothed (Eze 9:2-3, Eze 9:11; Eze 10:2, Eze 10:6-7, and Dan 10:5; Dan 12:6-7), whose whole appearance, as described in Dan 10:6, resembled the appearance of the glory of Jehovah, which Ezekiel saw in the vision of the four cherubim (ch. 1), and was almost exactly like the glory of Jesus Christ, which John saw in the Revelation (Rev 1:13-15). The white material, therefore, of the dress which Aaron wore, when performing the highest act of expiation under the Old Testament, was a symbolical shadowing forth of the holiness and glory of the one perfect Mediator between God and man, who, being the radiation of the glory of God and the image of His nature, effected by Himself the perfect cleansing away of our sin, and who, as the true High Priest, being holy, innocent, unspotted, and separate from sinners, entered once by His own blood into the holy place not made with hands, namely, into heaven itself, to appear before the face of God for us, and obtain everlasting redemption (Heb 1:3; Heb 7:26; Heb 9:12, Heb 9:24).

Constable: Lev 1:1--16:34

I. The public worship of the Israelites chs. 1--16

Leviticus continues revelation concerning the second of three elements necessary for any nation to exist, namely, a people (Gen. 12:10--Exod. 19), their law (Exod. 20--Num. 10:10), and their land (Num. 10:11--Josh. 24).

Leviticus is essentially a narrative document that relates the events that transpired in the life of the Israelites while the nation camped at the base of Mt. Sinai. However most of the material in the book is legal in genre. The legal sections prepare the reader to understand the narrative sections not only in Leviticus but also in Numbers and the rest of the Bible. There are two clear narrative sections (chs. 8-10; 24:10-23). However the hinge chapter in the book, chapter 16, reads as narrative even though it is legislative material.

A Legal chs. 1-7

B Narrative chs. 8-10

A Legal chs. 11-15

C Legal written as narrative ch. 16

A Legal 17:1-24:9

B Narrative 24:10-23

A Legal chs. 25-27

The first major section of Leviticus deals with how the Israelites were to conduct their public life as an expression of worship to God.

"The fact that the covenant between Yahweh and Israel was modeled after those of the ancient Near East in both form and function allows one to understand the myriad of cultic detail in the Pentateuch with unusual clarity. The sacrifices and offerings were designed to demonstrate the subservience of Israel, to atone for her offenses against her Sovereign, Yahweh, and to reflect the harmoniousness and peaceableness of the relationship thus established or reestablished."¹⁶

"Put differently, the main concern of Leviticus 1-16 is the continuance of the presence of God in the midst of the sinful nation, while Leviticus 17-27 records the effect of the presence of God upon the congregation. Consequently the abiding presence of God in the midst of the nation spans the entire contents of the Book of Leviticus."¹⁷

Constable: Lev 16:1-34

D. The Day of Atonement ch. 16

The sacrifices and offerings that Moses described thus far in the law were not sufficient to cleanse all the defilement that the sins of the people created. Much sinfulness still needed covering. Therefore God appointed a yearly sacrifice that cleansed all the sins not covered by other means that the Israelites committed ignorantly (Heb. 9:7). The sacrifice of the Day of Atonement was the highest and most comprehensive of the Mosaic sacrifices.

This chapter is a theological pivot on which the whole Book of Leviticus turns. It is the climax of the first part of the book that deals with the public worship of the Israelites (chs. 1-16). The second major part of Leviticus begins at the end of this chapter and reveals the private worship of the Israelites (chs. 17-27).

The chapter begins with a reference back to chapter 10, the judgment of Nadab and Abihu (v. 1). The material in chapter 16 is legislation that God prescribed shortly after and in view of that apostasy. Chapter 10 showed how important it was for priests to approach God with due care and self-preparation; those who did not died. Chapter 16 contains information about how the high priest must behave to preserve himself from a similar fate. There is this tie to the narrative of Israel's history, but chapter 16 is also a continuation of the legislation designed to differentiate between clean and unclean contained in chapters 11-15. It is another block of legal material, though the style is quite discursive.

The Day of Atonement took place six months after the Passover. These two great festivals were half a year apart. Whereas the Passover was a day of great rejoicing, the Day of Atonement was a time of great solemnity in Israel.

Constable: Lev 16:1-10

1. Introductory information 16:1-10

This section contains a general introduction to what follows in the chapter (vv. 1-2), information about the animals and priestly dress used in the ceremonies (vv. 3-5), and an outline of the events of the day (vv. 6-10).

Constable: Lev 16:3-5

Basic requirements for the ceremonies 16:3-5

The high priest had to make elaborate preparations for entering the holy of holies by cleansing himself spiritually and physically. The offerings he made were a bull as a sin offering and a ram as a burnt offering, both to cover his own sins (cf. Heb. 5:3). He also had to wear a special uniform, not the ornate garments that he usually wore to carry out his regular duties. This uniform consisted of four white garments and made him appear more as a slave than as a king. This dress was even simpler than that worn by the other priests (cf. Exod. 39:27-29).

"Among his [Aaron's] fellow men his dignity as the great mediator between man and God is unsurpassed, and his splendid clothes draw attention to the glory of his office. 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 [cf. Ezek. 9:2-3, 11; 10:2, 6-7; Dan. 10:5; 12:6-7; Rev. 19:8]."¹⁷⁴

". . . elaborate garments might have detracted from the somberness of the occasion, when atonement for sin was the basic concern."¹⁷⁵

Aaron had to wash his body symbolizing his cleanness. He also offered two goats as a sin offering and another ram as a burnt offering for the Israelites. The high priest entered the holy of holies only once each year on the Day of Atonement to make these special sacrifices (cf. Heb. 9:7).

Guzik: Lev 16:1-34

Leviticus 16 - The Day of Atonement

A. Preparation for sacrifice on the Day of Atonement.

1. (1-2) How Aaron should not come into the Holy Place.

Now the LORD spoke to Moses after the death of the two sons of Aaron, when they offered profane fire before the LORD, and died; and the LORD said to Moses: "Tell Aaron your brother not to come at just any time into the Holy Place inside the veil, before the mercy seat which is on the ark, lest he die; for I will appear in the cloud above the mercy seat."

a. The LORD spoke to Moses after the death of the two sons of Aaron: Nadab and Abihu were struck down by the LORD because they came into the Holy Place and offered profane fire before the LORD (Leviticus 10).

b. Tell Aaron your brother not to come at just any time into the Holy Place inside the veil: Therefore, Aaron could not come into the Holy Place any time he pleased, but only at God's invitation and at the appointed time and place.

i. The same is true today: We can only come into God's Holy Place at His invitation. Blessedly, the access has been opened wide because of Jesus' work on the cross for us. Romans 5:1-2 specifically says that because of Jesus' work on our behalf, we have standing access to God.

2. (3-5) What Aaron needs to bring with him when he goes into the Holy Place.

"Thus Aaron shall come into the Holy Place: with the blood of a young bull as a sin offering, and of a ram as a burnt offering. He shall put the holy linen tunic and the linen trousers on his body; he shall be girded with a linen sash, and with the linen turban he shall be attired. These are holy garments. Therefore he shall wash his body in water, and put them on. And he shall take from the congregation of the children of Israel two kids of the goats as a sin offering, and one ram as a burnt offering."

a. With the blood of a young bull as a sin offering: Aaron must come with sacrificial blood to cleanse his own sin and the sin of the nation.

b. He shall put the holy linen tunic and the linen trousers on his body: Aaron must come clothed with garments of humility. Over his ornate garments for glory and for beauty (Exodus 28:2), he wore a holy linen tunic and the linen trousers. He was clothed in simple, humble white.

c. He shall wash his body in water: Aaron must come washed. Traditionally, this washing was done by immersion.

d. He shall take from the congregation of the children of Israel two kids of the goats: Aaron must come with two goats and one ram to complete the offering of atonement.

i. This was extensive preparation for an important day. To the ancient Jews the Day of Atonement was called "the great day" or sometimes even just "the day." It was and remains the only day of commanded fasting on the Jewish calendar. Modern Jews still regard Yom Kippur an important day of fasting, soul searching, and righting wrongs - yet they offer no sacrifice for sin.

B. What the High Priest does on the Day of Atonement.

1. (6-10) Casting lots to choose between the two goats.

"Aaron shall offer the bull as a sin offering, which is for himself, and make atonement for himself and for his house. He shall take the two goats and present them before the LORD at the door of the tabernacle of meeting. Then Aaron shall cast lots for the two goats: one lot for the LORD and the other lot for the scapegoat. And Aaron shall bring the goat on which the Lord's lot fell, and offer it as a sin offering. But the goat on which the lot fell to be the scapegoat shall be presented alive before the LORD, to make atonement upon it, and to let it go as the scapegoat into the wilderness."

a. Aaron shall offer the bull as a sin offering, which is for himself: After the sacrificing the bull as a sin offering for himself (detailed in Leviticus 16:11-14), the high priest cast lots to choose between the two goats.

i. The Talmud stipulated that the two goats be as alike as possible - in size, color, and value.

b. Then Aaron shall cast lots for the two goats: one lot for the LORD and the other lot for the scapegoat: One goat was for the LORD and would be sacrificed as a sin offering and one goat would be the scapegoat and would be released to the wilderness. Each goat had an important role on the Day of Atonement.

i. The scapegoat was literally the "escape goat." It escaped death and went into the wilderness. Scapegoat translates the Hebrew word azazel. "The meaning of this word is far from certain . . . The word may perhaps signify 'removal' or 'dismissal' . . . Probably the best explanation is that the word was a rare technical term describing 'complete removal.'" (Harrison)

ii. There were elaborate Jewish traditions about Azazel, saying he was a demonic being that the Messiah would defeat. More likely, azazel simply refered to this goat's function of symbolically removing sin from Israel.

2. (11-14) The bull for the sin offering.

"And Aaron shall bring the bull of the sin offering, which is for himself, and make atonement for himself and for his house, and shall kill the bull as the sin offering which is for himself. Then he shall take a censer full of burning coals of fire from the altar before the LORD, with his hands full of sweet incense beaten fine, and bring it inside the veil. And he shall put the incense on the fire before the LORD, that the cloud of incense may cover the mercy seat that is on the Testimony, lest he die. He shall take some of the blood of the bull and sprinkle it with his finger on the mercy seat on the east side; and before the mercy seat he shall sprinkle some of the blood with his finger seven times."

a. The bull of the sin offering, which is for himself: This sin offering was for himself and for his house. Before the high priest could make atonement for the nation, he had to make atonement for himself.

i. When Jesus offered a perfect atonement for sin, He did not need to make a sin offering for Himself: For such a High Priest was fitting for us, who is holy, harmless, undefiled, separate from sinners, and has become higher than the heavens; who does not need daily, as those high priests, to offer up sacrifices, first for His own sins and then for the people's, for this He did once for all when He offered up Himself. For the law appoints as high priests men who have weakness, but the word of the oath, which came after the law, appoints the Son who has been perfected forever. (Hebrews 7:26-28)

b. He shall take some of the blood of the bull and sprinkle it with his finger on the mercy seat: The blood of this sin offering had to be sprinkled on the mercy seat, which was the lid to the ark of the covenant, which sat in the Holy Place. When he came into the Holy Place, he had to come with a smoking censer that gave off a cloud of incense.

i. According to Jewish tradition, it was on the Day of Atonement that the high priest - and only the high priest - could pronounce the name of God, the sacred Tetragrammaton YHWH. When he entered the Holy Place with the blood of the goat set apart to the LORD, he would utter the name. He was the only one, and that was the only time, when the name could be uttered, and the high priest was to pass on the exact pronunciation of the name of God to his successor with his dying breath.

c. Before the mercy seat he shall sprinkle some of the blood: The idea was that God was above the mercy seat (I will appear in the cloud above the mercy seat, Leviticus 16:2), and as He looked down upon the ark of the covenant, He saw the sin of man. Man's sin was represented by the items in the ark of the covenant: Manna Israel complained about, tablets of law Israel broke, and a budding almond rod given as a response to Israel's rebellion. Then, the high priest sprinkled atoning blood seven times on the mercy seat - covering over the emblems of Israel's sin. God saw the blood cover over the sin, and atonement was made.

i. This captures the thought behind the Hebrew word for atonement: Kipper, which means, "to cover." Sin was not removed, but covered over by sacrificial blood. The New Testament idea of atonement is that our sin is not merely covered, but removed - taken away, so there is no barrier between God and man any longer.

3. (15-19) The goat selected for sacrifice is offered to make atonement for the tabernacle.

"Then he shall kill the goat of the sin offering, which is for the people, bring its blood inside the veil, do with that blood as he did with the blood of the bull, and sprinkle it on the mercy seat and before the mercy seat. So he shall make atonement for the Holy Place, because of the uncleanness of the children of Israel, and because of their transgressions, for all their sins; and so he shall do for the tabernacle of meeting which remains among them in the midst of their uncleanness. There shall be no man in the tabernacle of meeting when he goes in to make atonement in the Holy Place, until he comes out, that he may make atonement for himself, for his household, and for all the assembly of Israel. And 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 some of the blood of the goat, and put it on the horns of the altar all around. Then he shall sprinkle some of the blood on it with his finger seven times, cleanse it, and consecrate it from the uncleanness of the children of Israel."

a. Then he shall kill the goat of the sin offering: The goat that was sacrificed was also like Jesus, in that the goat was spotless, was from the people of Israel (Leviticus 16:5), was chosen by God (Leviticus 16:8), and the goat's blood was taken to the Holy Place to provide atonement.

b. So he shall make atonement for the Holy Place, because of the uncleanness of the children of Israel: This blood was applied to the mercy seat, but also the tabernacle and altar itself. This blood cleansed the house of God itself, which was made ceremonially unclean by man's constant touch.

4. (20-22) The release of the scapegoat.

"And when he has made an end of atoning for the Holy Place, the tabernacle of meeting, and the altar, he shall bring the live goat. Aaron shall lay both his hands on the head of the live goat, confess over it all the iniquities of the children of Israel, and all their transgressions, concerning all their sins, putting them on the head of the goat, and shall send it away into the wilderness by the hand of a suitable man. The goat shall bear on itself all their iniquities to an uninhabited land; and he shall release the goat in the wilderness."

a. When he has made an end of atoning for the Holy Place: After the high priest's sin was dealt with and after the tabernacle itself was cleansed, Aaron then dealt with the sin of the people through the transference of sin and release of the scapegoat.

b. He shall release the goat in the wilderness: This was a perfect demonstration of atonement under the Old Covenant, before the completed work of Jesus on the cross. Sin could be put away, but never really eliminated. The sin-bearing goat, bearing the sin of Israel, was alive somewhere but put away.

i. One ancient Rabbi says the goat was taken ten miles out of Jerusalem, and there were refreshment stations each mile along the way for the man who escorted the goat out of the city. He finally went the ten miles and then watched the goat wander off until he could see the goat no more. Then the sin was gone and the Day of Atonement was considered complete.

ii. Sin was put away - but not completely. How could one know for certain that God had accepted the sacrifice on the Day of Atonement? What if someone accidentally encountered the scapegoat in the wilderness? What if the scapegoat wandered back among the people of Israel? Through their traditions, the Jews began to deal with these concerns. "On the head of the scape-goat a piece of scarlet cloth was tied, and the tradition of the Jews states that if God accepted the sacrifice the scarlet cloth turned white while the goat was led to the desert; but if God had not accepted this expiation, the redness continued, and the rest of the year was spent in mourning." (Clarke) Through this, they thought to have a certainty about the work of atonement.

iii. It seems that later the Jewish people altered the ceremony so the goat would be killed and have no chance of contacting Israel again. "The Jews write, that this goat was carried to the mountain called Azazel, whence the goat is so called; and that there he was cast headlong; and that the red string by which he was led turned white when God was pleased with the Israelites, otherwise it remained red; and they mourned all that year." (Poole)

iv. "And the ancient Hebrews write, that forty years before the destruction of the temple, which was about the time of Christ's death, this red string turned no more white." (Poole) When Jesus' blood red body rose from the dead, clothed with white garments, it was proof forever that the red had changed to white - and atonement at the cross was perfect and complete.

5. (23-28) Completion of the sacrifices.

"Then Aaron shall come into the tabernacle of meeting, shall take off the linen garments which he put on when he went into the Holy Place, and shall leave them there. And he shall wash his body with water in a holy place, put on his garments, come out and offer his burnt offering and the burnt offering of the people, and make atonement for himself and for the people. The fat of the sin offering he shall burn on the altar. And he who released the goat as the scapegoat shall wash his clothes and bathe his body in water, and afterward he may come into the camp. The bull for the sin offering and the goat for the sin offering, whose blood was brought in to make atonement in the Holy Place, shall be carried outside the camp. And they shall burn in the fire their skins, their flesh, and their offal. Then he who burns them shall wash his clothes and bathe his body in water, and afterward he may come into the camp."

a. He shall wash his body with water in a holy place: After releasing the scapegoat, the high priest and the one who released the scapegoat washed and the sin offering and burnt offering would be completed.

b. Take off the linen garments . . . put on his garments: When atonement was finished, the priest emerged from the tabernacle in glory - with the humble garments taken off and in his normal clothes for glory and beauty.

i. On the Day of Atonement, the high priest was humble (Leviticus 16:4), he was spotless (Leviticus 16:11), and he was alone (Leviticus 16:11-14), and he emerged victorious - just like Jesus was in accomplishing our work of atonement.

6. (29-31) What the people did on the Day of Atonement.

"This shall be a statute forever for you: In the seventh month, on the tenth day of the month, you shall afflict your souls, and do no work at all, whether a native of your own country or a stranger who dwells among you. For on that day the priest shall make atonement for you, to cleanse you, that you may be clean from all your sins before the LORD. It is a sabbath of solemn rest for you, and you shall afflict your souls. It is a statute forever."

a. You shall afflict your souls: In contrast to other national days of gathering, the Day of Atonement was a day to afflict your souls. That is, it was a day of fasting and rest - a sabbath of solemn rest.

i. Modern Jews who do observe the Day of Atonement (Yom Kippur) typically fast for that day. Yet they have no sacrifice for sins.

· Some Jews consider their own sacrifice to be a suitable substitute; today some sacrifice a rooster for every male in the family, and a hen for every female, on the day of atonement - a vague shadow of obedience to Leviticus 16.

· Some Jews consider charity a suitable substitute for sacrifice; the word "charity" in modern Hebrew is the same as the word for "righteousness."

· Some Jews consider sufferings a suitable substitute for sacrifice; among the Jews of Eastern Europe there used to be custom to inflict 39 lashes upon themselves on the Day of Atonement.

· Some Jews consider good works or the study of the law as suitable substitutes for sacrifice.

b. That you may be clean from all your sins before the LORD: God wanted them to afflict themselves so they could identify with the sacrifice for sin. Afflicting the soul brought the Israelite into sympathy with the afflicted sacrificial victim, even as the believer identifies with Jesus Christ on the cross.

c. It is a sabbath of solemn rest for you: This sabbath of solemn rest demanded a cessation of works, even as the believer is justified and finds atonement apart from his own works, being justified by the work of another. This means that all the charity, all the sufferings, all the study of the law in the world cannot atone for sin - we must rest in the finished work of Jesus Christ on our behalf.

i. Yom Kippur ends with the blowing of the Shofar, the trumpet that heralds the coming of the Messiah. An ancient prayer in a Jewish Day of Atonement liturgy reads:

Our righteous Messiah has departed from us,

We are horror-stricken, and have none to justify us.

Our iniquities and the yoke of our transgressions

He carries who is wounded because of our transgressions

He bears on His shoulder the burden of our sins.

To find pardon for all our iniquities.

By His stripes we shall be healed -

O Eternal One, it is time that thou should create Him anew!

7. (32-34) What the high priest does on the Day of Atonement.

"And the priest, who is anointed and consecrated to minister as priest in his father's place, shall make atonement, and put on the linen clothes, the holy garments; then he shall make atonement for the Holy Sanctuary, and he shall make atonement for the tabernacle of meeting and for the altar, and he shall make atonement for the priests and for all the people of the assembly. This shall be an everlasting statute for you, to make atonement for the children of Israel, for all their sins, once a year." And he did as the LORD commanded Moses."

a. He shall make atonement for the Holy Sanctuary: This meant the priest and only the priest. Only once a year could any man - and then, only one man - enter into the Holy Place and come near the presence of God.

b. For all their sins, once a year: To this summary of what was previously described in the chapter is the reminder that this is to be done once a year.

i. Every year, year after year, this atonement had to be made, showing it was never completed. In contrast, Jesus provided a finished work: For Christ has not entered the holy places made with hands, which are copies of the true, but into heaven itself, now to appear in the presence of God for us; not that He should offer Himself often, as the high priest enters the Most Holy Place every year with blood of another; He then would have had to suffer often since the foundation of the world; but now, once at the end of the ages, He has appeared to put away sin by the sacrifice of Himself. And as it is appointed for men to die once, but after this the judgment, so Christ was offered once to bear the sins of many. To those who eagerly wait for Him He will appear a second time, apart from sin, for salvation. (Hebrews 9:24-28)

© 2004 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: Leviticus (Book Introduction)

LEVITICUS. So called from its treating of the laws relating to the ritual, the services, and sacrifices of the Jewish religion, the superintendence of which was entrusted to the Levitical priesthood. It is chiefly, however, the duties of the priests, "the sons of Aaron," which this book describes; and its claim to be the work of Moses is established by the following passages:-- 2Ch 30:16; Neh 8:14; Jer 7:22-23; Eze 20:11 Mat 8:4; Luk 2:22; Joh 8:5; Rom 10:4; Rom 13:9; 2Co 6:16; Gal 3:12; 1Pe 1:16.

JFB: Leviticus (Outline)

• BURNT OFFERINGS OF THE HERD. (Lev. 1:1-17)
• THE MEAT OFFERINGS. (Lev. 2:1-16)
• THE PEACE OFFERING OF THE HERD. (Lev. 3:1-17)
• SIN OFFERING OF IGNORANCE. (Lev 4:1-2)
• SIN OFFERING FOR THE PRIEST. (Lev. 4:3-35)
• TRESPASS OFFERINGS FOR CONCEALING KNOWLEDGE. (Lev 5:1)
• TOUCHING ANY THING UNCLEAN. (Lev 5:2-3)
• FOR SWEARING. (Lev 5:4-19)
• TRESPASS OFFERING FOR SINS DONE WITTINGLY. (Lev 6:1-7)
• THE LAW OF THE BURNT OFFERING. (Lev 6:8-13)
• THE LAW OF THE MEAT OFFERING. (Lev 6:14-18)
• THE HIGH PRIEST'S MEAT OFFERING. (Lev 6:19-23)
• THE LAW OF THE SIN OFFERING. (Lev 6:21-30)
• THE LAW OF THE TRESPASS OFFERING. (Lev. 7:1-27)
• THE PRIESTS' PORTION. (Lev 7:28-38)
• MOSES CONSECRATES AARON AND HIS SONS. (Lev. 8:1-36)
• THE PRIESTS' ENTRY INTO OFFICE. (Lev. 9:1-24)
• NADAB AND ABIHU BURNT. (Lev. 10:1-20)
• BEASTS THAT MAY AND MAY NOT BE EATEN. (Lev. 11:1-47)
• WOMAN'S UNCLEANNESS BY CHILDBIRTH. (Lev 12:1-8)
• THE LAWS AND TOKENS IN DISCERNING LEPROSY. (Lev. 13:1-59)
• THE RITES AND SACRIFICES IN CLEANSING OF THE LEPER. (Lev. 14:1-57)
• UNCLEANNESS OF MEN. (Lev. 15:1-18)
• UNCLEANNESS OF WOMEN. (Lev 15:19-33)
• HOW THE HIGH PRIEST MUST ENTER INTO THE HOLY PLACE. (Lev. 16:1-34)
• BLOOD OF BEASTS MUST BE OFFERED AT THE TABERNACLE DOOR. (Lev. 17:1-16)
• UNLAWFUL MARRIAGES. (Lev. 18:1-30)
• A REPETITION OF SUNDRY LAWS. (Lev. 19:1-37)
• GIVING ONE'S SEED TO MOLECH. (Lev. 20:1-27)
• OF THE PRIESTS' MOURNING. (Lev. 21:1-24)
• THE PRIESTS IN THEIR UNCLEANNESS. (Lev 22:1-9)
• WHO OF THE PRIESTS' HOUSE MAY EAT OF THEM. (Lev 22:10-16)
• THE SACRIFICES MUST BE WITHOUT BLEMISH. (Lev. 22:17-33)
• OF SUNDRY FEASTS. (Lev 23:1-4)
• THE PASSOVER. (Lev 23:5-8)
• THE SHEAF OF FIRST FRUITS. (Lev 23:9-14)
• FEAST OF PENTECOST. (Lev 23:15-22)
• FEAST OF TRUMPETS. (Lev 23:23-25)
• OIL FOR THE LAMPS. (Lev. 24:1-23)
• SABBATH OF THE SEVENTH YEAR. (Lev 25:1-7)
• THE JUBILEE. (Lev. 25:8-23)
• OF IDOLATRY. (Lev 26:1-2)
• A BLESSING TO THE OBEDIENT. (Lev 26:3-13)
• A CURSE TO THE DISOBEDIENT. (Lev. 26:14-39)
• CONCERNING VOWS. (Lev. 27:1-18)

TSK: Leviticus (Book Introduction)

Leviticus is a most interesting and important book; a book containing a code of sacrificial, ceremonial, civil, and judicial laws, which, for the purity of their morality, the wisdom, justice, and beneficence of their enactments, and the simplicity, dignity, and impressive nature of their rites, are perfectly unrivalled, and altogether worthy of their Divine Author. All the rites and ceremonies of the Mosaic law are at once dignified and expressive. They point out the holiness of their Author, the sinfulness of man, the necessity of an atonement, and the state of moral excellence to which the grace and mercy of the Creator have destined to raise the human soul. They include, as well as point out, the gospel of the Son of God; from which they receive their consummation and perfection. The sacrifices and oblations were significant of the atonement of Christ; the requisite qualities of these sacrifices were emblematical of his immaculate character; and the prescribed mode in the form of these offerings, and the mystical rites ordained, were allusive institutions, calculated to enlighten the apprehensions of the Jews, and to prepare them for the reception of the Gospel. The institution of the high priesthood typified Jesus, the Great High Priest, called and prepared of God, who hath an unchangeable priesthood, and is able to save to the uttermost all that come unto God by him.

TSK: Leviticus 16 (Chapter Introduction)

Overview

Lev 16:1, How the high priest must enter into the holy place; Lev 16:11, The sin offering for himself; Lev 16:15, The sin offering for the people; Lev 16:20, The scape-goat; Lev 16:29, The yearly feast of the expiations.

Poole: Leviticus (Book Introduction)

THIRD BOOK OF MOSES CALLED LEVITICUS

THE ARGUMENT

This Book, containing the actions of about one month’ s space, acquainteth us with the Levitical ceremonies used after the tabernacle was erected and anointed in the wilderness, and is therefore called LEVITICUS. It treats of laws concerning persons and things, clean and unclean, by infirmity or accident; as also purifyings in general once a year, and divers particular cleansings, with a brief repetition of divers laws, Le 19 , together with certain feasts, of seven years’ rest, of the jubilee, and the redemption of things consecrated to God, &c.; but especially of such ceremonies as were used about offerings and sacrifices, which were both expiatory, for trespasses wittingly or unwittingly committed, whether by the people or the priests; and also eucharistical, in the owning of God’ s blessings. Here are declared also laws for the regulating of these, and prescribing the lawful time for marriages. Here is set down how several abominable sins are punishable by the magistrate; and how these things are to be managed by certain persons appropriated to the tribe of Levi, whose office is confirmed from heaven, and the maladministration of it threatened, and the judgment particularly inflicted on Nadab and Abihu for an example. Here are also promises and threatenings to the observers or breakers of this law.

Poole: Leviticus 16 (Chapter Introduction)

CHAPTER 16

Aaron not permitted at all times to go into the holy of holies, Lev 16:1,2 . He is commanded to make a general expiation, and wherewith, Lev 16:3-5 . He-goats, the one for sacrifice, the other to escape, Lev 16:7,8 . The manner of offering, Lev 16:9-14 , and ministering the sacrifice, Lev 16:15-19 . The scape-goat, with the sins of the people laid on his head, sent into the wilderness, Lev 16:20-22 ; after which Aaron, and he who let go the goat, and he who burnt the sacrifice without the camp, must wash themselves, Lev 16:23-28 . This day of expiation, which was on the tenth day of the seventh month, to be a solemn fast and sabbath of rest, and they cleansed from all their sins, Lev 16:29-34 .

MHCC: Leviticus (Book Introduction)

God ordained divers kinds of oblations and sacrifices, to assure his people of the forgiveness of their offences, if they offered them in true faith and obedience. Also he appointed the priests and Levites, their apparel, offices, conduct, and portion. He showed what feasts they should observe, and at what times. He declared by these sacrifices and ceremonies, that the reward of sin is death, and that without the blood of Christ, the innocent Lamb of God, there can be no forgiveness of sins.

MHCC: Leviticus 16 (Chapter Introduction)

(Lev 16:1-14) The great day of atonement.

(v. 15-34) The sacrifices on it, The scapegoat.

Matthew Henry: Leviticus (Book Introduction)

An Exposition, with Practical Observations, of The Third Book of Moses, Called Leviticus

There is nothing historical in all this book of Leviticus except the account which it gives us of the consecration of the priesthood (ch. 8-9), of the punishment of Nadab and Abihu, by the hand of God, for offering strange fire (ch. 10), and of Shelomith's son, by the hand of the magistrate, for blasphemy (ch. 24). All the rest of the book is taken up with the laws, chiefly the ecclesiastical laws, which God gave to Israel by Moses, concerning their sacrifices and offerings, their meats and drinks, and divers washings, and the other peculiarities by which God set that people apart for himself, and distinguished them from other nations, all which were shadows of good things to come, which are realized and superseded by the gospel of Christ. We call the book Leviticus, from the Septuagint, because it contains the laws and ordinances of the levitical priesthood (as it is called, Heb 7:11), and the ministrations of it. The Levites were principally charged with these institutions, both to do their part and to teach the people theirs. We read, in the close of the foregoing book, of the setting up of the tabernacle, which was to be the place of worship; and, as that was framed according to the pattern, so must the ordinances of worship be, which were there to be administered. In these the divine appointment was as particular as in the former, and must be as punctually observed. The remaining record of these abrogated laws is of use to us, for the strengthening of our faith in Jesus Christ, as the Lamb slain from the foundation of the world, and for the increase of our thankfulness to God, that by him we are freed from the yoke of the ceremonial law, and live in the times of reformation.

Matthew Henry: Leviticus 16 (Chapter Introduction)

In this chapter we have the institution of the annual solemnity of the day of atonement, or expiation, which had as much gospel in it as perhaps any of the appointments of the ceremonial law, as appears by the reference the apostle makes to it, Heb 9:7, etc. We had before divers laws concerning sin-offerings for particular persons, and to be offered upon particular occasions; but this is concerning the stated sacrifice, in which the whole nation was interested. The whole service of the day is committed to the high priest. I. He must never come into the most holy place but upon this day (Lev 16:1, Lev 16:2). II. He must come dressed in linen garments (Lev 16:4). III. He must bring a sin-offering and a burnt-offering for himself (Lev 16:3), offer his sin-offering (Lev 16:6-11), then go within the veil with some of the blood of his sin-offering, burn incense, and sprinkle the blood before the mercy-seat (Lev 16:12-14). IV. Two goats must be provided for the people, lots cast upon them, and, 1. One of them must be a sin-offering for the people (Lev 16:5, Lev 16:7-9), and the blood of it must be sprinkled before the mercy-seat (Lev 16:15-17), and then some of the blood of both the sin-offerings must be sprinkled upon the altar (Lev 16:18, Lev 16:19). 2. The other must be a scape-goat (Lev 16:10), the sins of Israel must be confessed over him, and then he must be sent away into the wilderness (Lev 16:20-22), and he that brought him away must be ceremonially unclean (Lev 16:26). V. The burnt-offerings were then to be offered, the fat of the sin-offerings burnt on the altar, and their flesh burnt without the camp (Lev 16:23-25, Lev 16:27, Lev 16:28). VI. The people were to observe the day religiously by a holy rest and holy mourning for sin; and this was to be a statute for ever (Lev 16:29, etc.).

Constable: Leviticus (Book Introduction)

Introduction

Title

The Hebrews derived the title of this book from the first word in it, wayyiqra', translated "And He [the Lord] called" (1:1). "And" or "then" is a conjunction that shows that what follows in Leviticus is a continuation of the narrative of Exodus. There is no break in the flow of thought. This is the third book of the Torah (Law).

The English title comes to us from the Vulgate (Latin version), which called this book Liber Leviticus. The Vulgate title came from the Septuagint (Greek version), which had as the title Leuitikon, meaning "relating to the Levites." This title is appropriate since the book contains requirements of the Mosaic Covenant that relate to the Levites, or more specifically, the priests.

"It would be wrong, however, to describe Leviticus simply as a manual for priests. It is equally, if not more, concerned with the part the laity should play in worship. Many of the regulations explain what the layman should sacrifice. They tell him when to go to the sanctuary, what to bring, and what he may expect the priest to do when he arrives. Most of the laws apply to all Israel: only a few sections specifically concern the priests alone, e.g., chs. 21-22. The lay orientation of the legislation is particularly noticeable in ch. 23, where the whole emphasis lies on the days that must be observed as days of sabbath rest."¹

Date and Writer

As I explained in the notes on Genesis, almost all Jewish and Christian scholars regarded Moses as the writer of all five books of the Law until about 100 years ago.²

God evidently revealed the material Moses recorded in Leviticus after He renewed the covenant with Israel (1:1).

Leviticus is unique in that it is largely a record of God's instructions to Moses.

"There is no book in the whole compass of that inspired Volume which the Holy Spirit has given us, that contains more of the very words of God than Leviticus. It is God that is the direct speaker in almost every page; His gracious words are recorded in the form wherein they were uttered."³

Scope

As mentioned, Leviticus contains revelation that was particularly appropriate for the priests. While ritual and legal matters predominate, Moses wove them into the historical narratives so as one reads Exodus, Leviticus, and Numbers in order there is chronological movement forward. As we shall see, the legislation appears in the narrative at significant and reasonable places.

"The content of Leviticus supplements and completes that of Exodus in the religious and social spheres--and particularly the religious and ritual aspects of the covenant as made, broken and renewed actually at Sinai; this would be reflected by the terminal blessings and curses of Leviticus 26."⁴

"Leviticus enlarges upon matters involving the ordering of worship at the divine sanctuary that are mentioned only briefly in Exodus. Whereas the latter described the specifications and construction of the tabernacle, Leviticus narrates the way in which the priests are to care for the sanctuary and throne room of the Great King. The work is a fundamentally important legal treatise because it contains the regulations by which the religious and civil life of the Hebrew nation was to be governed once the land of Canaan was occupied."⁵

Historically the book fits within the one month between God's occupation of the tabernacle (Exod. 40:17, 34-38) and the taking of the census at Sinai (Num. 1:1-3). However because it contains so much legal material, we should consider it along with the rest of the Mosaic Law that God began to reveal in Exodus.

"It carries on to its completion the giving of the law at Sinai, which commenced at Ex. 25, and by which the covenant constitution was firmly established."⁶

Purpose

"Though the covenant arrangement up to this point clearly specified the need for Israel, the vassal, to appear before her Lord on stated occasions and singled out first Moses and then the priesthood as mediators in this encounter, there yet remained the need to describe the nature of the tribute to be presented, the precise meaning and function of the priesthood, the definition of holiness and unholiness, and a more strict clarification of the places and times of pilgrimage to the dwelling place of the great King. This is the purpose of the book of Leviticus."⁷

"The central theme of the book is holiness. The book intends to show how Israel was to fulfill its covenant responsibility to be a kingdom of priests and a holy nation' (Ex 19:6; Lev 26:5)."⁸

"How to maintain the vital covenantal relationship between the Israelites and their God is the concern of the book of Leviticus."⁹

"New Testament theology makes full use of the idea of holiness. All Christians are holy, saints' in most English translations. That is, they have been called by God to be his people just as ancient Israel had been (Col. 1:2; 1 Pet. 1:2; 2:9-10; cf. Exod. 19:5-6). But this state of holiness must find expression in holy living (Col. 1:22; 1 Pet. 1:15). Sanctification is expressed through obedience to the standard of teaching (Rom. 6:17-19), just as in Leviticus through obedience to the law. Peter urges his readers to make the motto of Leviticus their own: Be holy, for I am holy' (1 Pet. 1:16). The imitation of God is a theme that unites the ethics of Old and New Testaments (cf. Matt. 5:48; 1 Cor. 11:1)."¹⁰

". . . the principles underlying the OT are valid and authoritative for the Christian, but the particular applications found in the OT may not be. The moral principles are the same today, but insofar as our situation often differs from the OT setting, the application of the principles in our society may well be different now."¹¹

". . . the Levitical rituals are still of immense relevance. It was in terms of these sacrifices that Jesus himself and the early church understood his atoning death. Leviticus provided the theological models for their understanding. If we wish to walk in our Lord's steps and think his thoughts after him, we must attempt to understand the sacrificial system of Leviticus. It was established by the same God who sent his Son to die for us; and in rediscovering the principles of OT worship written there, we may learn something of the way we should approach a holy God."¹²

Importance

". . . it is no exaggeration to claim that the Book of Leviticus has had more impact on Judaism than any other book of the Old testament. Traditionally it was the first book taught to Jewish children, and over half the commentary of the Talmud is concerned with understanding its contents."¹³

Message¹⁴

The major theme of Leviticus is worship. Moses introduced this theme in the later chapters of Exodus, but he developed it more fully in Leviticus.

The book reveals how sinful Israelites could have a relationship with the holy God who dwelt among them. It also reveals how they could maintain that relationship and express it through worship.

One of the major revelations in Leviticus is the nature of sin. God took the fact that man is a sinner for granted in Leviticus. He established this in Genesis and Exodus. He clarified the nature of man's sinfulness in Leviticus. Sin has a three-fold character.

1. Sin is unlikeness to God. In the Creation we see man made in the image of God, but in the Fall we begin to see man's unlikeness to God. The whole system of worship in Leviticus teaches this truth. God is different from man ethically and morally. The word holy (Heb. kodesh) occurs over 150 times in Leviticus, more than in any other book of the Bible. The word occurs even in the sections of the book dealing with personal hygiene. Holy means pure, unblemished, clean, blameless. The opposite of holy is sinful. It is in contrast with God's holiness that we can understand man's sinfulness. Leviticus reveals the standards by which sinful people could have fellowship with a holy God. These standards and regulations point out the vast difference between the character of man and the character of God. God sees us as His Son as Christians (i.e., "in Christ").

2. Sin is essentially wrong that man does to God. To have a relationship with God, the wrong the redeemed sinner had done to God had to be atoned for. The Israelite did this wrong daily. It was the natural fruit of his sinful nature. Consequently he had to make payment for his sin periodically to God (monthly, seasonally, and yearly). God specified how the sinners were to pay for the wrong done Him, namely, by the offerings and sacrifices specified in the law. In Leviticus we learn that wrong done to another human being is wrong done to God. People belong to God, God gives them their lives in trust, and they bear God's image. When one person violates the basic rights of another, he has wronged not only that person but God too (cf. Gen. 39:9; Ps. 51:4). We too sin daily, but "Jesus paid it all." We could never compensate God adequately for the wrong we do to Him by sinning.

3. Sin results in distance from God. Because man is unlike God in his character, he is separate from God in his experience. The Israelites could not approach God except as God made a way and brought them near to Himself. The levitical system of worship illustrated the distance between man and God due to sin and the need for some provision to bring man back to God. The veil, the curtains, and the priests separated the ordinary Israelite from God. He doubtless sensed his personal separation from God as he participated in worship. Jesus tore the veil in two and opened access to God for us. After the Fall, Adam and Eve hid from God.

Another major revelation in Leviticus is the nature of atonement. Atonement is, of course, the solution to the problems that sin creates. Atonement means satisfaction. God covered the sins of the Israelites until a final, acceptable sacrifice would remove them completely. Old Testament saints obtained salvation on credit. (Ill. of a credit card) Through atonement man who is a sinner could enter into fellowship with God. Three things had to be present to make atonement for sin.

1. There had to be substitution. Every animal sacrifice in Israel involved the substitution of one life for another. A living being had to stand in the sinner's place and take the punishment for his sin. The substitute had to be sinless. Every sacrifice of an animal involved the death of an innocent substitute. Animals do not sin. They are not morally responsible.

2. There had to be imputation. God transferred the guilt of the sinner to his substitute when the sinner personally identified with his substitute by laying his hands on it. This ritual illustrated the transference of guilt for the Israelites.

3. There had to be death. Finally the substitute to which God had imputed guilt had to die. Atonement could not take place without death. The shedding of blood illustrated death. Blood is the essence of life (17:11). Bloodshed was a visual demonstration of life poured out. Sin always results in death (cf. Rom. 6:23). Clearly love lay behind this plan even though Moses did not explain why God provided atonement in Leviticus. God opened the way for sinners to have fellowship with Himself by providing for the covering of sins. God could have preserved His holiness and satisfied the demands of his justice by annihilating every sinner. However, God chose another way because He loves man.

A third major revelation in Leviticus is the nature of redemption. Redemption essentially means purchase. To redeem means to purchase for oneself. When God redeemed Israel in Egypt, He bought the nation for Himself. God then provided freedom so the Israelites could be His special treasure. Leviticus teaches three things about redemption.

1. Redemption rests on righteousness. Leviticus reveals that God did what was right to restore man to Himself. He did not simply dismiss sin as unimportant. He provided a way whereby the guilt of sin could be paid for righteously. Redemption rests on a payment to God, not pity.

2. Redemption is possible only by blood. The sacrificial shedding of blood is the giving up of life. The rites of animal sacrifice portrayed this graphically. People do not obtain redemption when they pour out their lives in service but by life poured out in death (cf. Heb. 9:22). Man's redemption cost God the life of His own Son ultimately.

3. Redemption should produce holiness. Redemption should lead to a manner of life that is separate from sin. Redemption does not excuse us from the responsibility of being holy. It gives us the opportunity to be holy. Holiness of life results from a relationship to God and fellowship (communion) with Him that redemption makes possible.

Redemption deals with the sinner's relationship to God whereas atonement deals with his relationship to sin. You have experienced redemption, but God has atoned for your sins.

I would summarize the message of Leviticus as follows on the basis of this three-fold emphasis on sin, atonement, and redemption. God has made provision for the covering of man's sin so man can have fellowship with God.

Genesis revealed that God made man in His own image to have fellowship with Himself. Man enjoyed that fellowship as long as he trusted and obeyed God. However when man ceased to trust and obey God, sin broke that fellowship. God then proceeded to demonstrate to fallen man that He is trustworthy, faithful. Those individuals who trusted and obeyed Him were able to enjoy fellowship with God again.

Exodus emphasized that God is also sovereign. He is the ultimate ruler of the universe who can and did redeem the nation of Israel. He did this so He could demonstrate to all people of all time how glorious it can be to live under the government of God.

Leviticus deals with how sinners can have fellowship with a holy God. Leviticus clarifies both the sinfulness of man and the holiness of God. The proper response of the redeemed sinner to a holy God is worship. Leviticus explains how Israel was to worship God. The Israelites worshipped God under the Old Covenant. Our worship is different because we live under the New Covenant.

Constable: Leviticus (Outline)

Outline

"At first sight the book of Leviticus might appear to be a haphazard, even repetitious arrangement of enactments involving the future life in Canaan of the Israelite people. Closer examination will reveal, however, that quite apart from the division of the work into two basic themes, many of the chapters have their own literary structure. Examples of this can be seen in material patterned after the fashion of a Mesopotamian tablet, with its title, textual content and colophon, as in Leviticus 1:3-7:37-38. Other chapters exhibit a distinct form of construction, which would doubtless prove extremely valuable for purposes of memorizing the contents. Examples of this are to be found in the triadic pattern of the leprosy regulations introduced by the phrase The Lord said to Moses' (Lv. 13:1; 14:1, 33), or the concentric arrangement of propositions (palistrophe) in Leviticus 24:16-22. A particularly attractive literary form is the introverted (chiastic) passage occurring in Leviticus 15:2-30, suggesting considerable artistic ability on the part of the writer."¹⁵

I. The public worship of the Israelites chs. 1-16

A. The laws of sacrifice chs. 1-7

1. The burnt offering ch. 1

2. The meal offering ch. 2

3. The peace offerings ch. 3

4. The sin offerings 4:1-5:13

5. The trespass offerings 5:14-6:7

6. Instructions for the priests concerning the offerings 6:8-7:38

B. The institution of the Aaronic priesthood chs. 8-10

1. The consecration of the priests and the sanctuary ch. 8

2. The entrance of Aaron and his sons into their office ch. 9

3. The sanctification of the priesthood ch. 10

C. Laws relating to ritual cleanliness chs. 11-15

1. Uncleanness due to contact with certain animals ch. 11

2. Uncleanness due to childbirth ch. 12

3. Uncleanness due to skin and covering abnormalities chs. 13-14

4. Uncleanness due to bodily discharges associated with reproduction ch. 15

D. The Day of Atonement ch. 16

1. Introductory information 16:1-10

2. Instructions concerning the ritual 16:11-28

3. Instructions concerning the duty of the people 16:29-34

II. The private worship of the Israelites chs. 17-27

A. Holiness of conduct on the Israelites' part chs. 17-20

1. Holiness of food ch. 17

2. Holiness of the marriage relationship ch. 18

3. Holiness of behavior toward God and man ch. 19

4. Punishments for serious crimes ch. 20

B. Holiness of the priests, gifts, and sacrifices chs. 21-22

1. The first list of regulations for priests 21:1-15

2. The second list of regulations for priests 21:16-24

3. The third list of regulations for priests ch. 22

C. Sanctification of the Sabbath and the feasts of Yahweh ch. 23

1. The Sabbath 23:1-3

2. The Passover and Feast of Unleavened Bread 23:4-8

3. The Feast of Firstfruits 23:9-14

4. The Feast of Pentecost 23:15-22

5. The Feast of Trumpets 23:23-25

6. The Day of Atonement 23:26-32

7. The Feast of Tabernacles 23:33-44

D. The preparation of the holy lamps and showbread 24:1-9

E. The punishment of a blasphemer 24:10-23

F. Sanctification of the possession of land by the sabbatical and jubilee years ch. 25

1. The sabbatical year 25:1-7

2. The year of jubilee 25:8-55

G. Promises and warnings ch. 26

1. Introduction to the final conditions of the covenant 26:1-2

2. The blessing for fidelity to the law 26:3-13

3. The warning for contempt of the law 26:14-33

4. The objective of God's judgments in relation to the land and nation of Israel 26:34-46

H. Directions concerning vows ch. 27

1. Vows concerning persons 27:1-8

2. Vows concerning animals 27:9-13

3. Vows concerning other property 27:14-29

4. The redemption of tithes 27:30-34

Constable: Leviticus

Leviticus

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Copyright 2003 by Thomas L. Constable

Haydock: Leviticus (Book Introduction)

INTRODUCTION.

The Book is called Leviticus : because it treats of the offices, ministries, rites and ceremonies of the Priests and Levites. The Hebrews call it Vayyicra , from the word with which it begins; (Challoner) "and (the Lord) called." The a at the end of this word is printed in a smaller size, to insinuate that little children should begin to read this Book first, if we may give any credit to those who attempt to account for all the irregularities sanctioned by the great Massora! But such irregular letters are the faults of some transcribers, and are of no authority. (Kennicott, Dis. 1.) --- This Book is styled also, "The Priests' Law." (Haydock) --- The seven first chapters explain the sacrifices; the sixteen next, the offices and ordination of the Priests and Levites. From the 23d chapter to the end, the feasts are designated, and some regulations respecting vows are interspersed. All these rites and sacrifices foreshewed the eucharistic sacrifice of Jesus Christ, (St. Leo, ser. 8. de pas. Trid. sef. 22. c. 1.) and tended to keep the Hebrews employed, and at a greater distance from idolatry. (St. Jerome on Isai. i. &c.) --- These prescriptions were given during the month of Nisan, in the second year after the exit, while the Hebrews remained at the foot of Mount Sinai. God spoke from the New Tabernacle. (Tirinus) --- In the Book of Deuteronomy we find but few regulations respecting sacrifices, as Moses had sufficiently explained them in this book. (Du Hamel) --- If we confine ourselves to the letter, we may say these precepts are not good, and carnal; (Ezechiel xx. 25.; Hebrews vii. 16.) but if we consider the spirit, we shall confess that they are excellent, and spiritual. (Romans vii. 14.; 2 Corinthians iii. 6.; Origen, contra Cels. vii.) (Calmet)

Gill: Leviticus (Book Introduction)

INTRODUCTION TO LEVITICUS

This book is commonly called by the Jews Vajikra, from the first word with which it begins, and sometimes תורת כהנים, "the law of the priests" ^a; and this is its name in the Syriac and Arabic versions: by the Septuagint interpreters it is called λευιτικον, and by the Latins, Leviticus, or the Levitical book, because it gives an account of the Levitical priesthood, as the apostle calls it, Heb 7:11. It treats of the sacrifices under the Levitical dispensation, and of the priests concerned in them, and of the times and seasons in which they were offered, and of many other rites and ceremonies. That it was wrote by Moses is not only generally believed by the Jews, but is affirmed in the New Testament; see Mat 8:4 compared with Lev 14:2 from whence, as well as from other citations out of it in other places, the authority of it may be concluded. The matter of it was delivered to Moses, and very likely by him then written upon the erection of the tabernacle, which was in the second year of the Israelites coming out of Egypt, in the first month, and the first day of the month, Exo 40:17 and it was on the same day that the Lord spake to Moses out of it, and delivered to him the laws concerning sacrifices, recorded in the first seven chapters; see Num 1:1 compared with Lev 1:1 and on the eighth day of the same month, and some following days, the remainder of it was given to him, and written by him, see Lev 8:1 to which agrees the Targum of Jonathan on Lev 1:1.

"when Moses had made an end of erecting the tabernacle, Moses thought and reasoned in his heart, and said, Mount Sinai, its excellency was the excellency of an hour, and its holiness the holiness of three days, it was not possible for me to ascend unto it, until the time that the Word was speaking with me; but this tabernacle of the congregation, its excellency is an excellency for ever, and its holiness an holiness for ever, it is fit that I should not enter into it, until the time that be speaks with me from before the Lord; and therefore the Word of the Lord called to Moses, and the Word of the Lord spake with him out of the tabernacle of the congregation, saying;''

and to the same purpose the Jerusalem Targum. It was written in the year from the creation of the world 2514, and about 1490 years before the coming of Christ. The various sacrifices, rites, and ceremonies made mention of in it, were typical of Christ, and shadows of good things to come by him: there are many things in it, which give great light to several passages in the New Testament, and it is worthy of diligent reading and consideration.

Gill: Leviticus 16 (Chapter Introduction)

INTRODUCTION TO LEVITICUS 16

This chapter treats of the day of atonement, and of the rites, sacrifices, and services of it, directs when Aaron should come into the holy of holies, Lev 16:1; and in what habit he should then appear, and with what offerings both for himself, and for the people, Lev 16:3; and that having slain his own sin offering, and that for the people, he should offer incense before the mercy seat, and sprinkle that with the blood of both, Lev 16:11; and by these offerings make atonement for the holy place, the tabernacle of the congregation, and the altar, Lev 16:16; and having done this, he was to take the live goat, lay his hands on it, confess over it, and put upon it all the iniquities of the children of Israel, and then send it away by a fit man into the wilderness, Lev 16:20; upon which he was to put off his linen garments, wash his flesh, and put them on again, and offer the burnt offering for himself, and for the people, Lev 16:23; also he that let go the goat, and he that carried and burnt the sin offerings without the camp, were to wash themselves and clothes also, Lev 16:26; the observance of this day, once a year, which was on the tenth of the seventh month, as a day of affliction and atonement, was to be a statute for ever to the children of Israel, Lev 16:29.