IN the mind of the sinner, when first convicted, his thought is naturally about himself: “What must I do to be saved?” But there is another, and in one sense a more momentous question: “How can God, consistently with His righteousness and holiness, accept, before Him one who has sinned?" It is of 'this that Levin. 16. treats, as it details the special service appointed for the day of atonement. We say special service, because there were ether sacrifices also appointed for that day, the same in number and character as those for the first day of the seventh month (Num. 29:1-11). Of this special service, the first feature in the day's ceremonial was propitiation by blood, and for it not merely a priest, but the high priest, was required. This service he alone could discharge, though not when he pleased, nor as he pleased, for both the time and the manner of his work were prescribed by the Lord.
Brought out of Egypt by the arm of divine power, God was leading His people to Canaan, the land of 1 their inheritance. By power brought out, by power were they to get possession of the land, when the Lord their God should drive out its old inhabitants before them. The Red Sea, at God's command, had opened to make a way for them. Jordan, too, would be driven back for the people to pass over dryshod. No enemy should stand before them in the land. Victories, crushing and decisive, over the confederacies in the south and in the north awaited them. Neither the Amorites in the mountains, nor the Canaanites with their chariots of iron in the plain should withstand them. Now what more could be wanted, some might have said, “Why not be contented with national existence, freedom, and the inheritance?" To man, nothing more might seem wanting. Such thoughts, however, shut out God, and ignore the creature's condition, the consequence of the fall. God cannot change His nature, yet He desires to have His people, sinful creatures in themselves, at home in His presence; and to be able righteously to bless them. For this something very different from any display of power is requisite. Blood alone will meet the case. So this question is taken up now, and settled typically for all Israel, and by its teaching instructs us.
Aaron, forbidden after the death of his two sons to enter the holiest at all times, was now instructed to enter within the veil annually on the tenth day of the seventh month. His entrance proclaimed that God would accept sinful people in the person of their representative, and on the ground of propitiation by blood. But his entrance each year proved that the real work of atonement was not yet accomplished, nor could it be whilst the first tabernacle had its standing; for during that time, the way into the holiest was not made manifest (Heb. 9:8).
Commanded to enter the holiest, he is told in what garments to present himself. In holy garments was he to draw nigh, but not in those of glory and beauty, in which he had been, and in which his successors were to be consecrated for their service. On this day he wore white linen garments, and clothed in them, having first washed himself with water, he was ready spotless his special work. His garments betokened the spotless purity of the Lord Jesus Christ. His washing himself with water previous to his putting them on, denoted that he was only a type of Him that was to come, who would need no washing to fit Himself to enter the holiest. But Aaron, unable to enter at all times, because the Lord would appear in the cloud of glory on the mercy seat, could not even, when washed and clothed, appear before God until he had killed the bullock for the sin offering. For guilty creatures there could be no access to the holiest, had not the death of the victim first taken place. In type we learn that here. In truth we see it established by the cross.
And now another thing comes out, which no one, we may boldly say, who was then alive, could have foreseen: viz., that ere Israel, God's chosen earthly people, should be brought into full blessing, consequent on propitiation for their sins having been made, others, not of the race of Israel after the flesh, should know what it was to have a' perfect standing before the throne. So the Lord on that day made a difference between the offerings for Aaron and his house, and the offerings for Israel. Aaron brought a bullock for a sin offering, for himself and his house, and a ram for a burnt offering; and took of the children of Israel two goats for a sin offering, and one ram for a burnt offering, to be dealt with on their behalf. The two goats formed in reality but one sin offering (verse 5), and all these sacrifices were types of but one victim, the Lord Jesus Christ. Of these goats one was to be slain, and the other was to be sent away alive; so it was called Azazel, the scapegoat, i.e., goat of departure. But in this matter also the Lord directed; for Aaron decided by casting lots, which goat was to be offered on the altar as the Lord's lot, and which was to be sent away. All duly prepared, Aaron next slew the bullock in the accustomed place, and proceeded with its blood inside the sanctuary. Here lost to view, as he passed within the curtains of blue, purple, and scarlet, and fine twined linen, which hung before its entrance, and with no one inside this outer chamber of the sanctuary, he prepared to do his work, first taking a censer full of live coals from off the altar with a handful of sweet incense beaten small, and entering within the veil with the fire on which he put the incense before the Lord, that the cloud of incense covering the mercy seat, he might not die. Then taking the blood of the bullock, he sprinkled of it on the mercy seat eastward, and seven times before it. After that he killed the sin offering for all Israel, and dealt with its blood, as he had dealt with that of the bullock for himself and his house, making 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 for the tabernacle of the congregation that remained among them in the midst of their uncleanness. Besides this, he made an atonement for the altar that was before the Lord, that is, the golden altar, situated in the outer chamber of the sanctuary, according to the provision of the law in Exodus 30:10.
Such was the work in the sanctuary, every act of the high priest therein witnessing of the Lord Jesus Christ, and of His death. Nothing could meet the requirements of God, short of that death, if grace-wks to flow out in righteousness to sinners. The incense indeed, betokened the sweet savor of the merits of Christ, but which was only given forth in its full fragrance, when kindled by the live coals taken' from the altar, which spoke of Him as enduring the fire of divine judgment. Death, however, without the sprinkling of the blood on the mercy seat would not have sufficed, though nothing more than the due dealing with the blood was needful to make propitiation fir the sins of the people. It was a service, then, on that day inside the vail peculiar to itself. No prayer was uttered, no supplications were poured forth, no thanksgiving, nor any tone of melody was heard. It was a service carried on in silence, yet one most expressive to Him in whose presence it took place. It was short, and yet sufficient. The blood sprinkled once on the mercy seat, and seven times before it, was all that the Lord required. Once on the mercy seat, not twice, was Aaron commanded to sprinkle it. The Lord knew of what that blood was a type. No repetition of it could enhance its value. No effort on man's part, by sprinkling it again, could make propitiation more effectual. The whole value of the service consisted in God's estimate of that blood, which in type was brought into His presence, in anticipation of the day when the great high priest should enter in by His own blood. (Heb. 9:12). Once sprinkled on the mercy seat, it was never wiped off, and the cherubim, whose faces were turned downwards, continually gazed on it as it were, so that the action of the throne, which must otherwise have been only in judgment, because the people had sinned, was arrested, and the people for whom propitiation was made, were accepted before it. So the blood was next sprinkled seven times before the mercy seat; betokening, indeed, the only ground on which those who had sinned could be there, but also telling of a perfect standing assured to them by it.
That done, Aaron came out from the holiest, and after making atonement for the tabernacle of the congregation, and the altar, he reappeared in the court, visible once more to the congregation, and now as the accepted representative on behalf of the people of Israel. He had gone in with the blood of the bullock for himself and his house. He had reappeared at the brazen altar to kill the goat for the people (verse 15). Now his reappearance, after all that had to be done in the sanctuary was completed, showed that he was accepted before God for the people, and that their standing before the throne was assured to them.
But all was not finished for Israel. So Aaron took the live goat, and confessed over it all the iniquities of the children of Israel, and all their transgressions in all their sins, putting them on its head, and then sending it away by the hand of a fit man into the wilderness. The service within the sanctuary had been a silent one. The blood spoke to God as Aaron sprinkled it on the mercy seat and before it. Now in the court of the tabernacle with the live goat before him Aaron, it would appear, had to speak, but not in either prayer or worship. He opened his mouth in confession, and charged the goat with the sins of the congregation, to be borne away before the eyes of all into a land of forgetfulness.
That goat went away never to return. Their sins were carried away on it never to come back. All could see the goat going aw all would know that it did not come back. For Aaron and his house there was no scapegoat provided. The reason of this is apparent to us. Israel will only know that their sins have been taken away, borne by the substitute when they see the Lord Jesus. To this Isa. 53 and Zech. 12 refer. The former portion tells what they will then learn about it, the latter what they will feel about it. How mistaken have been their thoughts about the Lord, they will then acknowledge. How grievous have been their sins, they will only understand when they look on Him whom they have pierced, and mourn. But we know now that our sins are put away, as Heb. 9-10 distinctly teaches. Learning then, as we do, full forgiveness, and the n)n-imputation of guilt to those who believe on the Lord Jesus whilst He is still in the heavenly sanctuary, we see the reason of God's order in that day's service, that the scapegoat was provided for the people and not for the priests. With us Christians who are a holy priesthood, the putting away of sins is a question of A faith, with Israel it will be a question of sight.
Aaron after this re-entered the tabernacle, washed himself, changed his garments, and then reappeared at the brazen altar to offer the burnt offerings, and the appointed parts of the sin offerings. Then his special work in making atonement was over. Death, propitiation, substitution, and bearing the judgment of God, all these had been delineated in type, for all these are needful for atonement to be effected. Further we have set forth the defiling nature of sin, in that the man who led away the goat, and the one who burned the sin offerings, their skin, their flesh, and their dung, had each to wash their clothes, and to bathe their flesh in water, before they could come back into the camp. And what they ought to feel about their sins on whose behalf atonement is made, is also shown us, in that the people, who could take no active art in putting them away, had to abstain from all work on that day, as much as if it had been the weekly Sabbath. It is a great relief to learn that all has been effected by the death of the true sacrifice. What, however, necessitated the death of the Son of God should not be lightly regarded by us, as surely it is not by God, nor by Him who suffered once, the Just for the unjust. In the work, then, of putting away their sins they could take no part, but to th e heinousness of their cunt, and a true sense of what sin is, they were to be alive, and to show it. How fully will this be the case, when they shall look on Him whom they have pierced and mourn. “And the land shall mourn, every family apart... All the families that remain, every family apart, and their wives apart " (Zech. 12:10-14).