Leviticus 16

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 10:1,3. 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.

CHAPTER 16Le 16:1-34. How the High Priest Must Enter into the Holy Place.1. after the death of the two sons of Aaron, when they offered before the Lord, and died—It is thought by some that this chapter has been transposed out of its right place in the sacred record, which was immediately after the narrative of the deaths of Nadab and Abihu [Le 10:1-20]. That appalling catastrophe must have filled Aaron with painful apprehensions lest the guilt of these two sons might be entailed on his house, or that other members of his family might share the same fate by some irregularities or defects in the discharge of their sacred functions. And, therefore, this law was established, by the due observance of whose requirements the Aaronic order would be securely maintained and accepted in the priesthood.

Chapter 16 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 (v. 1, 2). II. He must come dressed in linen garments (v. 4). III. He must bring a sin-offering and a burnt-offering for himself (v. 3), offer his sin-offering (v. 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 (v. 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 (v. 5, 7-9), and the blood of it must be sprinkled before the mercy-seat (v. 15–17), and then some of the blood of both the sin-offerings must be sprinkled upon the altar (v. 18, 19). 2. The other must be a scape-goat (v. 10), the sins of Israel must be confessed over him, and then he must be sent away into the wilderness (v. 20–22), and he that brought him away must be ceremonially unclean (v. 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 (v. 23–25, 27, 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 (v. 29, etc.).Verses 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 (v. 1), which we read, ch. 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, v. 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 (Esth. 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, 20); and we come boldly (not as Aaron must, with fear and trembling) to the throne of grace, or mercy-seat, Heb. 4:16.