Levítico 16
Charles Spurgeon · Citado em PreceptAustin
Levítico 16
Spurgeon - “The Lord spoke to Moses.” If we may ever set any portion of Scripture before another, this is one of the most precious chapters in the whole compass of revelation and, in some respects, the most remarkable of all. It is so full of wonderfully deep teaching that, instead of a sermon, it might require a volume. And then, perhaps, we would scarcely have done more than skim the surface. There are great difficulties, I may also add, connected with the interpretation, which have puzzled the most learned. I do not at all attempt to solve those difficulties. I desire to give, instead of any attempt at criticism or deep explanation, a simple exposition of this chapter, bringing out of it, I hope, some truths of God which, if they do not belong to the chapter, are, nevertheless, exceedingly precious ones and will, I hope, be useful to us all. In order that he might dwell in the midst of Israel without compromising his character, he was pleased to appoint one day in the year, called the Day of Atonement. This was to purify the camp and make it fit to be the dwelling place of Jehovah. Now God has promised that he will dwell among us, and he does dwell among his own people at this time. He dwells with them in a remarkable way. God is the heritage, the friend, the companion of all his people, but because of their sin, he cannot dwell with these believing men unless an atonement is made. The annual atonement among the Jews was the picture of the great and real atonement, the effectual expiation that, not once a year, but once and for all, the Lord Jesus Christ has offered and that now renders it possible for God to walk with men and dwell among them. Key Words in Leviticus 16: Atonement - 15x in 12v - Lev 16:6 Lev 16:10 Lev 16:11 Lev 16:16 Lev 16:17 Lev 16:18 Lev 16:24 Lev 16:27 Lev 16:30 Lev 16:32 Lev 16:33 Lev 16:34 Make atonement for (self, etc) - Lev 16:6, 11, 17, 24, 33, 34; Goat(s) - 14x in 12v - Lev 16:5 Lev 16:7 Lev 16:8 Lev 16:9 Lev 16:10 Lev 16:15 Lev 16:18 Lev 16:20 Lev 16:21 Lev 16:22 Lev 16:26 Lev 16:27 Lot(s) - 5x in 3v - Lev 16:8, 9, 10. Offer/Offering - 20x in 10v - Lev 16:3 Lev 16:5 Lev 16:6 Lev 16:9 Lev 16:11 Lev 16:15 Lev 16:20 Lev 16:24, Lev 16:25 Lev 16:27 Holy - 12x in 11v - Lev 16:2 Lev 16:3 Lev 16:4 Lev 16:16 Lev 16:17 Lev 16:20 Lev 16:23 Lev 16:24 Lev 16:27 Lev 16:32 Lev 16:33 Aaron - 9x in 9v - Lev 16:1 Lev 16:2 Lev 16:3 Lev 16:6 Lev 16:8 Lev 16:9 Lev 16:11 Lev 16:21 Lev 16:23 Before the Lord - Lev 16:7, 10, 12, 13, 18, 30. Permanent statue - Lev 16:29, 31, 34 Here is my summary from opening paragraph but in more of an outline format: 1. Preparation and Instructions (Leviticus 16:1–10) Context: After the death of Aaron’s sons (Lev 16:1), Yahweh gives detailed instructions to prevent a repeat of their fatal error—entering the Most Holy Place at the wrong time or in the wrong way. Preparation: Aaron must bring a bull for a sin offering and a ram for a burnt offering for himself, and two goats and a ram for the people (Lev 16:3–5). Casting Lots: The two goats are presented before the LORD; one is chosen as a sin offering, the other as the scapegoat (Lev 16:7–10). 2. First Entry: Incense and Blood of the Bull (Leviticus 16:11–14) Sacrifice of the Bull: Aaron sacrifices the bull for his own sin and his household (Lev 16:11). Incense: He takes a censer of coals and two handfuls of incense behind the veil, so the cloud covers the mercy seat (Lev 16:12–13). Is this a separate trip? Some scholars think so, but the text allows for both actions (incense and blood) to be part of a single entry, or two closely connected entries. The main point is that the incense must precede the sprinkling of blood to shield Aaron from God’s glory (Lev 16:13). Sprinkling the Blood: He then sprinkles the bull’s blood on and before the mercy seat (Lev 16:14). 3. Second Entry: Blood of the Goat (Leviticus 16:15–19) Goat for the People: Aaron sacrifices the goat as a sin offering for the people and brings its blood behind the veil, repeating the sprinkling (Lev 16:15). Atonement for the Holy Place, Tent, and Altar: Holy Place: “Thus he shall make atonement for the Holy Place, because of the uncleannesses of the people of Israel…” (Lev 16:16, ESV). Tent of Meeting: The atonement is also for the tent (Lev 16:16). Altar: He makes atonement for the altar by applying blood to its horns (Lev 16:18–19). 4. Scapegoat Ritual (Leviticus 16:20–22) Confession and Sending Away: Aaron lays both hands on the live goat, confesses all Israel’s sins, and sends it away into the wilderness, symbolizing the removal of sin (Lev 16:21–22). “And the goat shall bear all their iniquities on itself to a remote area…” (Lev 16:22, ESV). 5. Cleansing and Burnt Offerings (Leviticus 16:23–28) Bathing and Changing Garments: Aaron bathes and changes out of the linen garments (Lev 16:23–24). Burnt Offerings: He offers burnt offerings for himself and the people (Lev 16:24). Disposal of Sin Offerings: The remains of the sin offerings are taken outside the camp and burned (Lev 16:27–28). Multiple Washings: The repeated bathing underscores the need for cleansing from sin’s defilement. 6. Summary and Perpetual Statute (Leviticus 16:29–34) Annual Observance: “And it shall be a statute to you forever… on the tenth day of the seventh month you shall afflict yourselves and shall do no work…” (Lev 16:29, ESV). Purpose: “For on this day shall atonement be made for you to cleanse you. You shall be clean before the LORD from all your sins.” (Lev 16:30, ESV). Five Atonements: The text reviews atonement for the holy place, tent, altar, priests, and all the people (Lev 16:33). Theological Significance Sin’s Seriousness: The elaborate rituals and repeated washings highlight the seriousness of sin and the holiness of God. Substitution and Removal: The two goats picture both the payment for sin (sacrifice) and the removal of sin (scapegoat). Pointing to Christ: The New Testament teaches that these rituals foreshadow Christ’s once-for-all atonement (Hebrews 9:11–14; 10:1–4). “But when Christ appeared as a high priest… he entered once for all into the holy places… by means of his own blood, thus securing an eternal redemption.” (Hebrews 9:11–12, ESV) “He has appeared once for all at the end of the ages to put away sin by the sacrifice of himself.” (Hebrews 9:26, ESV) William Barrick - Modern Judaism refers to this day as Yom Kippur. In Scripture the day is named only at Leviticus 23:27, 28 and 25:9. In those three occurrences it is called Yom Hakkippurim (literally, “Day of Atonements”). God gave instruction concerning this day at the conclusion of His instructions regarding purifications (Leviticus 11–15; see especially Lev 15:31). This religious festival is “the climax and crown of Israel’s theology of sanctification.” – James Luther Mays, The Book of Leviticus, The Book of Numbers, Layman’s Bible Commentary (Atlanta: John Knox Press, 1977), 52. Daily Walk - OVERVIEW On the Day of Atonement the nation gathered to watch as the high priest entered the Most Holy Place. Fresh blood was spilled on the altar to cover the sins of the nation for another year—to postpone yet again the final day of reckoning for those sins. Because of the centrality of blood in the nation’s worship, its use was prohibited for any purpose other than that of sacrifice to God, for “it is the blood that makes atonement” (Leviticus 17:11). YOUR DAILY WALK Have you ever been the “scapegoat” for someone else’s irresponsible action? There are certain categories of individuals who often seem to end up as a scapegoat (the one bearing the blame for others): younger brothers or sisters, the previous generation, the family dog; in short, those least able to defend themselves. Have you ever wondered where the scapegoat originated? It is as old as Leviticus 16. Every year on the Day of Atonement, Aaron would select a young goat, “lay both hands on the head … confess over it all the wickedness and rebellion of the Israelites … [and] send the goat away into the desert” (Leviticus 16:21), presumably to die. Just as the goat slain for the sin offering covered the penalty of the nation’s sin for another year (Leviticus 16:15–19), so the scapegoat carried away (but never cured) the guilt of the nation. Only Jesus Christ—the Perfect Sacrifice and the Perfect Scapegoat—could deal with both. Now turn to Isaiah 53:3–10 and read about the One who was “crushed for our iniquities.” If you have never done so, thank God for sending His Son to be your scapegoat. Jesus has crossed out the black lines of our sin with the red lines of His own blood. INSIGHT Looking Toward a Day That’s Past History Yom Kippur, the Day of Atonement, is commemorated by observant Jews. It falls in September or October on the tenth day after the Jewish New Year and is marked by repentance, prayers, and abstention from food, drink, sex, and work. During this season, pray that all unbelievers will one day accept the once-for-all atonement made by the Messiah, Jesus Christ. Leviticus 16 opens with a sobering reminder: “after the death of the two sons of Aaron, when they had approached the presence of the LORD and died.” Nadab and Abihu’s tragedy was not a random accident—it was a divine warning. God is holy, and His presence cannot be entered on human terms. Presumption cost them their lives. But notice the mercy in this verse: God did not close the way to Himself forever. Instead, He revealed to Moses the Day of Atonement, a pathway into His presence—though narrow, costly, and carefully prescribed. This mixture of severity and mercy teaches us that while God’s holiness is unbending, His love provides a way for sinners to draw near, albeit it is a small gate, a narrow way and only one way (Mt 7:13-14). For us, that way is not the blood of bulls and goats, nor the trembling steps of an earthly high priest, but through our Great High Priest, Christ Himself. He entered once for all into the true Holy of Holies, not with the blood of animals, but with His own blood (Hebrews 9:12). To be sure, the warning of Nadab and Abihu still speaks to us that God must be approached with reverence, never casually or carelessly. Yet the mercy of Leviticus 16:1 also speaks that He has provided a way into His presence and it is wide open through the finished work of Jesus. He Alone is "the way, and the truth, and the life; no one comes to the Father but through" Him. (Jn 14:6) The truth of Leviticus 16:1 begs the question, do we treat God’s presence as common, like Nadab and Abihu did, or do we enter into HIs presence with holy awe, trusting only in Christ? The God Who is a consuming fire is also the God who welcomes His children through the blood of His Son, Who took the Father's fire for us! Before the throne of God above, I have a strong and perfect plea; a great High Priest whose name is Love, Who ever lives and pleads for me.” -- Charitie Lees Bancroft (1863) Here are some illustrations of Leviticus 16:1... 1. High Voltage Electricity ⚡ Approaching God’s holiness without reverence is like grabbing a high-voltage wire with bare hands. The power is real and dangerous if treated casually, but when approached properly—through the right equipment—it can be harnessed safely. Nadab and Abihu learned that God’s presence is not to be touched on our own terms. 2. Restricted Area Warning Signs 🚫 Think of areas marked “Authorized Personnel Only”. To ignore the sign and barge in is to risk great harm, even death. God’s holiness is the ultimate “restricted zone.” Only the high priest, only at the right time, and only with blood could enter safely. Christ, however, has opened that restricted area forever for those who come through Him (Hebrews 10:19–22). 3. Prescription Medicine vs. Poison 💊☠️ Medicine can heal when taken as prescribed, but misuse—even of the right substance—can be deadly. Nadab and Abihu brought “strange fire” not commanded by God. The difference between life and death was not in their zeal but in their obedience. God must be worshiped as He prescribes, not as we imagine. 4. Security Clearance Analogy 🔐 In military or government contexts, certain places require high-level clearance. To enter without clearance is treasonous. Leviticus 16:1 reminds us that God’s throne room requires perfect holiness. The only “clearance” is the blood of Christ, applied by faith. 5. Fire in the Refinery 🔥 Inside a refinery, fire is carefully contained. Used rightly, it purifies and produces energy. Used wrongly, it explodes and destroys. The holy fire of God is the same: it consumes sin, but it also refines those who approach Him in the way He has appointed. 6. The Wrong Key in the Lock 🗝️ Imagine trying to force open a locked door with the wrong key—it damages both the key and the lock. Nadab and Abihu tried to force open God’s presence with the wrong “key.” Only one key fits: the blood sacrifice God provides. In Christ, the true key has been given, opening the way into God’s presence. DAY OF ATONEMENT POSSIBLE ORDER OF EVENTS The following suggested sequence is adapted from MacArthur Study Bible page 176 and the The Reformation Study Bible. 1) The High Priest washed at the basin in the courtyard and dressed in the tabernacle in a holy linen tunic (Lev 16:4+), which in the Septuagint is the word chiton, the same word used of Jesus' garment while He made atonement on the Cross (cf John 19:23+) Comment: Even as the Jewish High Priest changed garments, so too did Jesus. Jesus Who "existed in the form of God" (Php 2:6+) laid aside His majesty and glory before He "clothed Himself" with flesh and blood (cp Heb 2:14+), which was necessary because it was only by the payment of His blood that eternal life would be made possible for all who would believe in Him. Where did he change his glorious garments for the more humble attire? Most likely (in order to be discreet) he change his clothing in the tabernacle (behind the curtains leading into the outer tent). In Lev 16:23+ he changes in the Tent of Meeting which supports this first change as occurring in the same location. In any event, he was certainly outside of the view of the people. 2) The High Priest offered the bull as a sin offering for himself and his family (Lev 16:3, 6, 11+). Comment: This act clearly separates the human priesthood from the priesthood of Jesus who was without sin. The writer of Hebrews says "For every high priest taken from among men is appointed on behalf of men in things pertaining to God, in order to offer both gifts and sacrifices for sins; 2 he can deal gently with the ignorant and misguided, since he himself also is beset with weakness; 3 and because of it he is obligated to offer sacrifices for sins, as for the people, so also for himself. (Heb 5:1-3+) 3) FIRST TIME IN HOLY OF HOLIES - The High Priest entered inside the veil, into the Holy of Holies, with the bull's blood, incense, and a fire pan full of coals of fire with incense from the brazen altar of burnt offering (Lev 16:12, 13+). Comment: The incense was to protect the High Priest, because Lev 16:13+ says "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 ark of the testimony, otherwise he will die." Lindsey "The high priest was to enter the most holy place three times, the first time with a censer full of burning coals from the altar of burnt offering on which coals he was to burn incense prepared especially for use in the tabernacle (cf. Ex. 30:34–36+)." (See Bible Knowledge Commentary - Page 197) Comment - It appears that Lindsey considers the taking of the censer into the Holy of Holies to be a separate trip from taking the blood of the bull. Could the high priest have carried them both on the same trip? If so, then he seems to make only 2 entrances into the Holy of Holies. I guess we cannot be absolutely dogmatic. 4) The High Priest sprinkled the bull's blood on the mercy seat (does not say but possibly 7x) and then sprinkled blood 7 times in front of the mercy seat (Lev 16:14+) carrying this out for himself and for his family 5) The High Priest went back to the courtyard and cast lots for the two goats, one lot for the LORD and the other lot for the scapegoat. (Lev 16:7, 8+). 6) The High Priest sacrificed one goat as a sin offering for the people (Lev 16:5, 9, 15+). 7) SECOND TIME IN HOLY OF HOLIES - The High Priest took the blood from the sacrificed goat inside the veil, reentered the Holy of holies and sprinkled blood on the mercy seat and in front of the mercy seat just as he had done with the blood of the bull for himself and his family (Steps #3-4). (Lev 16:15) Lev 16:15 "Then he shall slaughter the goat of the sin offering which is for the people, and bring its blood inside the veil and do with its blood as he did with the blood of the bull, and sprinkle it on the mercy seat and in front of the mercy seat." Comment: Sprinkling of the blood of the goat 7 times is not mentioned but the statement "do with its blood as he did with the blood of the bull," suggests this was also repeated. The High Priest enters inside the veil a second time with the blood of the goat to be sprinkled on the mercy seat and in front. This act accomplishes atonement for the holy place and for the people. 8) THIS STEP IS LESS CERTAIN - While in the most holy portion of The Tabernacle, Aaron was to use the blood of the sin-offering of the congregation to cover and cleanse the Holy Place itself. Then Aaron was to cleanse the whole of the Tent of Meeting. It is not clear whether he splattered blood all about The Tabernacle to cover it from the sins of the people or whether the blood ceremony he had already performed was sufficient for covering the Holy Place and the whole Tabernacle at the same time. THIS STEP IS BASED ON Lev 16:16-17+ He shall make atonement for the holy place, because of the impurities of the sons of Israel and because of their transgressions in regard to all their sins; and thus he shall do for the tent of meeting which abides with them in the midst of their impurities. 17 “When he goes in to make atonement in the holy place, no one shall be in the tent of meeting until he comes out, that he may make atonement for himself and for his household and for all the assembly of Israel. The Reformation Study Bible presumably commenting on the tent of meeting says "he went out to the outer part of the tabernacle of meeting and sprinkled the blood (Lev 16:16+)." 8) The High Priest returned to the brazen altar of burnt offering and cleansed it with the blood of the bull and goat (from the previous sacrifices) and with his finger he sprinkled some of the blood on the brazen altar seven times to cleanse it from the impurities of the sons of Israel and also to consecrate it. (Lev 16:18, 19+). 9) The High Priest confessed the sins of Israel while laying his hands on the head of the live goat, the scapegoat which was then dispatched to the wilderness (Lev 16:20-22+). “When he finishes atoning for the holy place and the tent of meeting and the altar (DESCRIBED IN STEPS 7-8), he shall offer the live goat. 21 “Then Aaron shall lay both of his hands on the head of the live goat, and confess over it all the iniquities of the sons of Israel and all their transgressions in regard to all their sins; and he shall lay them on the head of the goat and send it away into the wilderness by the hand of a man who stands in readiness. 22 “The goat shall bear on itself all their iniquities to a solitary land; and he shall release the goat in the wilderness. 10) Afterward, the goat keeper cleansed himself (Lev 16:26+). 11) The scapegoat gone, the High Priest removed his special Day of Atonement clothing (described in Lev 16:4), rewashed, and put on the regular priestly garments (Lev 16:23, 24+). 12) The High Priest offered two rams as burnt offerings for himself and the people (Lev 16:3, 5, 24+). Comment: NIV has "comes out" suggesting he is in an enclosure hidden from view while he is bathing. 13) The fat of the sin offering was burned (Lev 16:25+). 14) The bull-and-goat sin offerings were carried outside the camp to be burned (Lev 16:27+). Comment: A picture of Jesus crucified outside the city gate. MacArthur agrees that "This represents the historical reality of Christ’s death outside of Jerusalem (Heb 13:10–14+)." 15) The one who burned the sin offering cleansed himself (Lev 16:28+). The Day of Atonement: From Shadows to Substance Here is another way of looking at Leviticus 16 – Atonement for Priest, People, and Completion in Christ I. Atonement for the Priest (Lev 16:3–14, 17) Before the high priest could intercede for the nation, he had to deal with his own sin. This highlights the weakness of the Levitical priesthood and points to Christ, the perfect High Priest who needed no offering for Himself (Heb 7:26–27). Alone in the Tent (Lev 16:17) No one was allowed inside while the high priest made atonement. Typology: Jesus fulfilled this by accomplishing redemption alone (Jn 16:32; Mk 14:27; Isa 53:8). Even His disciples abandoned Him, yet the Father was with Him until Mt 27:46 Preparations with Animals (Lev 16:3) Aaron entered with a bull (sin offering) and a ram (burnt offering) for himself and his household. Possible reference to the sanctuary area (interpretation varies by translation). Washing & Humble Linen Garments (Lev 16:4) Bathed, then put on plain linen garments instead of his ornate high priestly attire. Typology: Christ humbled Himself, laying aside His glory to take on flesh (Phil 2:6–8). Later, Aaron would resume his glorious garments — pointing to Christ’s exaltation after His resurrection (Phil 2:9–11). The Bull for Himself and Household (Lev 16:6, 11) The bull was sacrificed for his own sins and those of his household. Contrast: Unlike Aaron, Christ had no sin (Heb 5:1–3). First Entrance into the Holy of Holies (Lev 16:12–14) Brought incense and blood of the bull. Sprinkled the blood on and before the mercy seat — atonement for himself. II. Atonement for the People and Sanctuary (Lev 16:15–22) The Two Goats from the Congregation (Lev 16:5, 7–8) One goat chosen “for the LORD” (sacrifice), the other “for Azazel” (scapegoat). Together foreshadow Christ’s one atoning work: Propitiation (satisfying God’s wrath by blood) Expiation (removing sin, sending it away). The Goat Sacrificed (Lev 16:15–16) Blood sprinkled inside the veil a second time, this time for the people. Atonement made for the Most Holy Place, Tent of Meeting, and the people. The Altar Cleansed (Lev 16:16, 18–19) Blood of the bull and goat applied to the altar’s horns. Symbolized purification from Israel’s defilements. The Live Goat (Scapegoat) (Lev 16:20–22) High priest placed both hands on its head, confessing Israel’s sins. Goat sent into the wilderness, bearing away the nation’s guilt. Typology: Christ bore our sins and removed them “as far as the east is from the west” (Ps 103:12). Barrick - Some interpreters see an allusion to this goat in Isaiah 53:6 and Hebrews 13:12. III. Completion & Cleansing (Lev 16:23–28) Changing Garments Again (Lev 16:23–24) High priest returned to the Tent, removed linen garments, washed, and put back on his glorious attire. Typology: Foreshadows Christ leaving His linen wrappings in the tomb (Jn 20:6–7) and being clothed again in majesty. Burnt Offerings (Lev 16:24–25) High priest offered his burnt offering and the people’s burnt offering. Also burned the fat of the sin offering. Barrick -The burnt offerings reminded the priests and people of God’s sovereign authority over them. Cleansing Others Involved (Lev 16:26–28) The goat-keeper, those burning the remains, all had to wash afterward. Bull and goat carcasses carried outside the camp to be burned. Typology: Christ suffered “outside the gate” (Heb 13:10–14), bearing reproach for us. IV Miscellaneous Instructions for the Congregation (Lev 16:29-34) The Sabbath Fast by the Congregation of Israel (Lev 16:29-31) This fast is the only fasting prescribed by the Law of Moses. The full purpose of the day was to be found in the humbling of the entire person to God. It was to be a time in which the significance of the day dominated the thought life of every Israelite. Each Israelite was to meditate without interruption (by work or by meals) on the holiness of his God and on his own sinfulness — and also on the significance of God’s presence in the midst of the nation. Compare Colossians 2:23. The High Priest’s Ministry of Atonement (Lev 16:32-34) The final section of Leviticus 16 re-emphasizes the centrality of the high priest in the observance of the Day of Atonement. Christological Summary Aaron atoned first for himself — Christ did not need to. Aaron entered year after year — Christ once for all. Aaron shed animal blood — Christ shed His own perfect blood. Aaron wore linen for humility — Christ humbled Himself in incarnation. Aaron changed back to glory — Christ was exalted to the Father’s right hand. Aaron sent the scapegoat away — Christ removed our sins forever. William Barrick summarizes - The Day of Atonement was the central observance of the levitical system. It emphasized, more than any other observance, the holiness of God and the sinfulness of His people. It emphasized the lack of direct access to God by anyone at any time under the Mosaic legislation. Therefore, the Day of Atonement is the point of comparison with regard to the sacrificial work of Jesus Christ in Hebrews 8–10. The chief point of the Epistle to the Hebrews (see Hebrews 8:1) is in direct contrast to the chief point of the Mosaic Law (see Hebrews 9:8). The ritual for the Day of Atonement thus appropriately stands before the laws on holy living. John Hartley makes an interesting comment - The instruction regarding the Day of Atonement “prepares for the coming material on holy living. It may be said that the moral and spiritual energy for the people to fulfill the laws in Leviticus 17–26 comes out of their finding complete expiation on the Day of Atonement. The ritual for the Day of Atonement thus appropriately stands before the laws on holy living.” (see Leviticus, Volume 4 - Page 217), Robert
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Spurgeon - The glorious Son of God condescends to become the atonement for sin-- He is taken to the tree; our sins are made to meet upon his blessed head, and there he dies the just for the unjust. He was made sin for us, that we might be made the righteousness of God in him. Standing by the tree of doom, we look up to that blessed Savior with all-absorbing admiration and love. We admire him as the masterpiece of divine wisdom, grace, power, and truth; and, admiring, we love him; we pledge ourselves to him. Joy, joy, joy for ever! The brightest day that ever dawned on us was that day when we saw all our sins numbered on our blessed Scapegoat and carried away into the wilderness of forgetfulness! Henceforth we live for Christ! Henceforth our chief glory is the cross! Henceforth our best ideal of glory for ourselves is to see Jesus glorified! The torrents have swept us away! We are no longer bound to this earth! We are borne along by the irresistible force of eternal love! Leon Hyatt The second goat, which was chosen by lot “for complete removal,” was presented before Jehovah at the same time. If this goat was to be given to a demon, it is unexplainable why it was to be presented to Jehovah. This verse simply states that it was presented before Jehovah so that it could be used to symbolize covering “by [its] complete removal into the wilderness.” Since the animal was a part of the sin-offering and since “covering” referred to covering from sin (see comments on Lev. 1:4 in MESSAGE 1 under the heading to cover over him), it should be understood that the removal referred to was the removal of sin. Verses 21-22 support this conclusion. They say that the second goat was to be sent away into a secluded place in the wilderness, from which it could not return. Sending the goat away expanded on the symbolism of the sin-offering, which pictured forgiveness, the removal of sins for the people’s lives. Send (send away) (07971) shalach means to send, to send forth, to send away, to let go, to put, to expel (cf Ge 3:23). The first use in Ge 3:22 describes Adam as he stretched out his hand to take of the forbidden fruit. The second use in Ge 3:23 describes God's punishment - "God sent him out (shalach) from the Garden." In Ge 8:7 Noah "sent out a raven" then "a dove" (Ge 8:8, 10, 12). In Ge 18:16 Abraham sent the visitors (one of which was the LORD!) on their way, thus sending off in a friendly sense. Of the angels who "reached out (shalach) their hands and brought Lot into the house." The LORD...sent (shalach) us (the angels) to destroy" Sodom and Gomorrah (Ge 19:13). In Ge 19:29 "when God destroyed the cities of the valley, that God remembered Abraham, and sent Lot out of the midst of the overthrow." Of Hagar and Ishmael "sent...away" into the wilderness of Beersheba (Ge 21:14). In Ge 22:10 "Abraham stretched out his hand" as he prepared to sacrifice Isaac. God told him "do not stretch out your hand against the lad." (Ge 22:12) We could continue working though the verses which gives us a good sense of what this verb shalach means. In Malachi 3:1 God says He will send "My messenger" (Elijah) (cf Mal 4:5). In Malachi 2:16 God says "I hate divorce" and the word in Hebrew is shalach. Shalach is used to mean - Send fire (Amos 1:4, 7, 10, 12, Amos 2:2,5), a plague (Amos 4:10) or a famine (Amos 8:11). For various lexicon discussions click here. Unfortunately, we have neither time nor space go through all the uses of Shalach, but it would make a very interesting study if you have time (See all 790 verses here). Send (forgive) (863) aphiemi from apo = prefix speaks of separation, putting some distance between + hiemi = put in motion, send) conveys the basic idea of an action which causes separation. Literally aphiemi means to send from one's self, to forsake, to hurl away, to put away, let alone, disregard, put off. It conveys the basic idea of an action which causes separation and refers to total detachment, total separation, from a previous location or condition. It means to send forth or away from one's self. It refers to the act of putting something away or of laying it aside. In secular Greek aphiemi initially conveyed the sense of to throw and in one secular writing we read "let the pot drop" (aphiemi). From this early literal use the word came to mean leave or let go. It is worth noting that the most common way aphiemi is translated in the NAS is left (to go away from a place, to depart from, to remove oneself from an association with, to leave behind - [ponder how these might relate to "forgiveness!"]) (38x) followed by forgive (23x) and forgiven (23x). Aphiemi refers to the act of putting something away or of laying it aside and as used in the present context means that God lets go of the obligation we "owe" Him because of sin against His holiness. It means to remit (to release from the guilt or penalty of) as one would a financial debt (e.g., on the Rosetta stone it refers to the "total remission" of certain taxes). Unfortunately the English word "forgive" does not adequately picture the meaning of the Greek. In secular Greek literature, aphiemi was a fundamental word used to indicate the sending away of an object or a person. Aphiemi was used to describe the voluntary release of a person or thing over which one has legal or actual control. The related noun aphesis meant described a setting free. .Later it came to include the release of someone from the obligation of marriage, or debt, or even a religious vow. In its final form it came to embrace the principle of release from punishment for some wrongdoing.
Levítico 16
Spurgeon - Notice the repeated “all” in this verse: “Aaron will lay both his hands on the head of the live goat and confess over it all the Israelites’ iniquities and rebellious acts—all their sins.” This was the second part of the atonement showing not sacrifice but the effect of sacrifice and explaining what becomes of sin after the sacrifice has been accepted and the blood has been presented within the veil. Iniquities… transgressions… sins - Three terms are also used here for the people’s sins and taken together would encompass all dimensions of their breaking of God’s law. All of these terms are in the plural, indicative of the frequency of humans’ sinning. By confessing these sins with both hands placed on the goat’s head, the high priest symbolically transfers the sins of the congregation to the scapegoat. Leon Hyatt - The sin-offering of the congregation was to be continued by the ceremony of “the goat of complete removal.” Aaron was to press his hands on its head and confess over it the sins of the nation. Confessing all the sins of the people could not have meant naming every sin separately. It meant confessing that their sins were great and many. In this case, Aaron’s pressing his hands on the head of the goat meant that the confessed sins of the people were symbolically placed on the goat, so it could carry them away. The only possible conclusion from this part of the ceremony is that the goat of complete removal represented Jehovah, not a demon (see comments on v. 8 above). Only Jehovah can bear away people’s sins. Pressing Aaron’s hands on the head of the goat of complete removal had a different significance from that same act in regular sin-offerings In regular sin-offerings, pressing the hands on the head of the animal meant that the animal represented the worshiper and his surrendered life (see comments on Lev. 1:4 in MESSAGE 1 under the heading And he shall press his hand on the head of the rededication-offering and on Lev. 4:15 in MESSAGE 2 under the heading And the elders of the congregation shall press their hands on the head of the bull at Jehovah’s face). In this case, the animal represented God’s assuming the burden of the sins of the people and removing it from them. Confess (03034) yadah primarily means to acknowledge or confess sin (Lev 5:5, Lev 16:21 on the Day of Atonement, Lev 26:40, Nu 5:7, 1Ki 8:33, 35), God's character and works, or man's character. Yadah is also frequently rendered "praise" (1Chr 16:4) or "give thanks." (2Sa 22:50 - partially quoted in Ro 15:9; 1Chr 16:7, 8, 34, 35, 41, 23:30, 25:3, 29:13, Ps 7:17) At first glance, the meanings may appear unrelated. But upon closer inspection, it becomes evident that each sense profoundly illumines and interprets the other. Yadah overlaps in meaning with a number of other Hebrew words implying "praise," such as halal (whence halleluyah). Transgressions (rebellion)(06588) pesha' from pasha [06586] = to rebel, transgress) means transgression, rebellion or revolt against authority (rising up in clear defiance of authority), guilt (incurred by transgressing). Pesha' is derived from a root describing the breach of relationship between two parties (civil or religious). The idea of this noun is that the individual makes a willful choice to reject God's authority and hence to deviate from the path of godly living. Defection from God's standard. Pesha' is “a stepping aside from the (correct) path." Pesha' speaks of willful sin. This ritual provided Israel with a dramatic twofold picture of God’s provision for sin. First, the slain goat portrayed substitutionary atonement—sin’s guilt paid for by the death of another in the sinner’s place. Second, the live goat portrayed the separation of sin—the complete removal of guilt and transgression, carried far away and never to return. Together, these two acts impressed upon Israel that God not only satisfies His justice through a substitute but also grants His people freedom from the continuing burden of sin’s presence. Ultimately, both aspects converge perfectly in Christ, who both died for our sins (1 Cor 15:3) and removed them from us “as far as the east is from the west” (Ps 103:12). There is a fountain filled with blood, drawn from Immanuel’s veins. And sinners plunged beneath that flow lose all their guilty stains. Play this beautiful rendition of "There Is A Fountain Filled With Blood" Henry Law - The other goat appears. With anxious eye the multitude intently gaze. It is a moment big with results. The high-priest comes. His outstretched hands are pressed upon its head. This gesture is token of transmitted guilt. He then tells out the fearful catalogue of Israel's sins. In sign the substitute receives the mass of sin. What a deep feeling would pervade the camp! How many lightened hearts would say, 'My burden leaves me. The Scape-goat takes it, and I am relieved.' The laden victim is then led away. It is borne beyond the camp—beyond all sight—beyond the track of man—to the far borders of a desert wild. Released, it disappears in rocks and thickets of an untrod waste. Unseen, unknown, forgotten, it departs from mortal view. It is now buried in oblivion's land. There is no brighter picture of the full pardon of all sin in Christ. Faith knows this Scapegoat well. Daily it uses the relief. It hides no sin. It cloaks no guilt. It tells out all upon the head of Christ. Thus have I done. Such is my wretched state. But I cast all on one, who waits to bear, and bears it far away. Christ hastens away with the accursed load, and God's all-searching eye can no more find. Oh precious tidings! Oh heart-cheering truth. The spirit wills, that this full comfort should most largely flow, and hence by frequent testimony He confirms the truth. Is the east distant from the west? Can we move through the intervening space? As we advance the horizon still recedes. Infinite separation infinitely separates. Thus far our Scapegoat bears our guilt away. Ps. 103:12.(The Scapegoat) Allen Ross on Confessing or acknowledging sin The basic idea of "acknowledge" for the verb works well because it can apply both to praise and to confession of sin. It means to say the same thing that God says--here about sin. The fact that one word can be sued for both ideas is not that difficult to understand: to confess sin properly will necessarily praise God for His provision of forgiveness, and to praise God properly will necessarily include the acknowledgment of our sin and need. Both can be understood as an acknowledgment. But whereas the use for praise was most often in the sanctuary as a public declaration, the confession of sin was more private, even if made in the sanctuary. Only when the sin is known in the congregation, or involves the congregation, was public confession necessary--and then also and always with a sacrifice, a sin offering. In Job 40:14 the meaning of "acknowledge" occurs with the sense of conceding a point: God says, "Then I will acknowledge that your own right hand can save you." But the idea of acknowledging sin to God is more commonly the emphasis. Psalm 32:5 has "I said, I will confess ('odeh again) my transgression to the LORD." Here it basically means to admit to the sin, to agree with God about it. Leviticus 16:21 has the word for the High Priest's confession of the sins, when he confessed all the sins of the people over the goat. In Leviticus the form of the verb may occur in the hithpael stem. So in contexts dealing with sin the same verb will have the sense of "acknowledge" with the connotation of confessing sin. Robert Hawker - PAUSE, my soul! and behold the tender mercy of thy God, in thus causing to be represented to the church of old, by so striking a service, that grand and most momentous doctrine of the gospel, which, in after ages of the church, was fully set forth and completed when Jehovah laid upon our Lord Jesus Christ the iniquities of his people. And do, my soul, attend to those several most interesting points here graciously revealed. As first—This was the express command of God. Yes! who but God could transfer, or permit a change of persons in the transferring of sin? This is one of the most blessed parts of the gospel, that when Jesus bore our sins in his own body on the tree, it was by the express will and appointment of Jehovah. The Lord Jesus took not those sins on himself; but the Lord laid on him the iniquity of us all. Mark this down in strong characters. Then next consider—that as Jesus had a transfer of all the sins of his people, consequently they were no longer upon the people from whom they were transferred. Here faith finds full scope for exercise, in giving God the credit due to God. The sending away the goat was intended to represent the full remission of sins; and by the goat bearing them away to a land not inhabited, intimated that those sins should never be seen or known any more, according to that precious Scripture of the Holy Ghost by the prophet: “the iniquity of Israel shall be sought for, and there shall be none; and the sins of Judah, and they shall not be found.” Jerem. 50:20. And there is one sweet thought more, not to be overlooked in this blessed Scripture, concerning those sins. Observe, my soul, the particularity of the expression. The confession of Aaron, the great high-priest, was not only of all the iniquities of the children of Israel, but of all their transgressions in all their sins. Pause, my soul, over this view, and recollect that there are many, and sometimes very heinous and aggravated, circumstances of transgression in thy sins. Now what a sweet thought of relief to thy mind is it, under particular and galling circumstances of sin, to behold thy Jesus bearing thy sins, and all the transgression of all thy sins. The Lord caused to meet in him, as the passage might have been rendered, the iniquities of us all. Isaiah 53:6. Jesus was made the common receiver, the drain, the sink, into which all the sins, and every minute and particular sin was emptied. He shall drink of the brook in the way, said the Holy Ghost, Psalm 110:7. Was not this the black, the filthy brook of Cedron, into which all the filth from the sacrifices of the temple were emptied? Here it was Jesus passed, when, in the night of his entering on his passion, he went into the garden. Look on this, my soul, and see where it doth not strikingly, though solemnly at the same time, set forth Jesus bearing all and every particular transgression in all thy sins. One thought more. The goat, thus laden with all the sins of the people, was to be sent away by the hand of some fit man into the wilderness. As none but Jesus could be competent to bear sins, so none but Jesus could be fit to bear them away into a land of everlasting forgetfulness. It doth not lessen the beauty of this blessed Scripture in the representation here made, in Jesus being set forth under two characters; for he is so in many. None but Jesus can indeed accomplish all; he is the High-Priest, the Altar, and the Sacrifice, through all the law; and he is the fit man here represented, as well as the burden-bearer of sin. Hail, thou Great High-Priest! Blessed for ever be thou who hast borne away all the sins of thy people into a land not inhabited. Thou hast crossed out, in God’s book of account, each and every individual sin, and the transgression of all our sins, in the red letters of thy blood; and never shall they appear again to the condemnation of thy people. John Bennett - Day by Day - Leviticus 16:5–28 THE GOAT SHALL BEAR … ALL THEIR INIQUITIES Like the sheep, the goat was an animal utilized for sacrifice, especially for sin offerings. The ceremony of the scapegoat was performed by Aaron on the Day of Atonement, and involved one of two goats, chosen by lot, to carry away Israel’s sins. Aaron had to, ‘confess over him (the goat) all the iniquities of the children of Israel, and all their transgressions in all their sins, putting them upon the head of the goat’, v. 21. This living goat was taken into the wilderness, bearing ‘upon him all their iniquities unto a land not inhabited’, v. 22, where it died out of sight in ‘a waste howling wilderness’, Deut. 32:10. The scapegoat typifies the work of the Lord Jesus Christ on the cross in both bearing and taking away our sins from before a holy God. For instance, Peter wrote that Christ, ‘his own self bare our sins in his own body on the tree’, 1 Pet. 2:24; see also Isa. 53:6, 11, 12; Heb. 9:28. John added that He was, ‘manifested to take away our sins’, 1 John 3:5. Every iniquity had to be borne, either by the person who had committed it, Lev. 5:1, 17, which often meant death, or it could be borne by an offering, Lev. 10:17, as prescribed by God. Laying hands on the head of a sacrifice was a means of identifying with it. In most of the offerings, the offerer laid just one of his hands on the animal’s head before killing it, Lev. 3:2, 8, 13; 4:4; e.g., the elder of the congregation with a bullock, Lev. 4:15; the ruler with a goat, Lev. 4:24, or even a common man with a female kid or lamb, Lev. 4:29; 4:33. However, on the Day of Atonement, Aaron had to lay both his hands on the head of the scapegoat, and confess over the goat, ‘all the iniquities of the children of Israel, and all their transgressions in all their sins, putting them upon the head of the goat’, Lev. 16:21. The idea of sin being removed was taken up by the psalmist who wrote, ‘as far as the east is from the west, so far hath he removed our transgressions from us’, Ps. 103:12. Last of all, we think of the fact that all Israel’s sins and iniquities were borne and carried away, and we remember that the Lord Jesus, ‘gave himself for us, that he might redeem us from all iniquity’, Titus 2:14. Transferring of Sins “And Aaron shall lay both his hands upon the head of the live goat, and confess over him all the iniquities of the children of Israel, and all their transgressions in all their sins, putting them upon the head of the goat.”—Lev. 16:21 Charles Simeon, of Cambridge, thus speaks of his attaining peace in believing: “In passion week,” he tells, “as I was reading ‘Bishop Wilson on the LORD’s Supper,’ I met with an expression to this effect, That the Jews knew what they did when they transferred their sin to the head of their offering. The thought rushed into my mind, What! may I transfer all my guilt to another? Has God provided an Offering for me, that I may lay my sins on his Head? Then, God willing, I will not bear them on my own soul one moment longer. Accordingly I sought to lay my sins upon the sacred head of Jesus, and on the Wednesday began to have a hope of mercy; on the Thursday that hope increased; on the Friday and Saturday it became more strong; and on Easter Sunday (April 4) I awoke early with these words upon my heart and lips, ‘Jesus Christ is risen today! Alleluia! Alleluia!’ From that hour peace flowed in rich abundance into my soul.” Leviticus 16:22 "The goat shall bear on itself all their iniquities to a solitary land; and he shall release the goat in the wilderness. The goat shall bear on itself all their iniquities: Isa 53:11,12 John 1:29 Ga 3:13 Heb 9:28 1Pe 2:24 to a solitary land: Heb. of separation, Ps 103:10,12 Eze 18:22 Mic 7:19 Leviticus 16 Resources - Multiple Sermons and Commentaries SIN SENT AWAY FELLOWSHIP RESTORED The goat shall bear on itself all their iniquities ('avon; Lxx = adikia) to a solitary land; and he shall release (shalach; Lxx = exapostello) the goat in the wilderness. - Here Moses describes the climax of the scapegoat ritual on the Day of Atonement. After the high priest confessed the sins of Israel over the living goat, it was sent away into the wilderness, symbolically carrying the nation’s sins far from them. This vivid picture impressed upon (or should have impressed upon) Israel the seriousness of sin, the need for substitution, and the mercy of God in providing a means for sins to be removed. Yet, as powerful as the symbol was, the goat only represented what Christ Himself would one day accomplish. In Him, the reality surpasses the shadow: the Lord laid on Him the iniquity of us all (Isaiah 53:6), and through His sacrifice our sins are taken away forever. The Hebrew verb for bear (נָשָׂא – nasaʾ) means to lift up, carry, or take away. The scapegoat symbolically carried away the sins of the people. Iniquities (עָוֹן – ʿavon) referred not just to their sinful acts but the guilt and twisted consequences of sin. In Greek (Lxx), this is rendered adikia (ἀδικία), meaning unrighteousness, injustice, wrongdoing. The Symbolism - Transfer of Sin – Through confession and the laying on of hands, Israel’s sins were symbolically placed on the head of the scapegoat. Removal of Sin – The goat carried these sins far away into a land cut off, demonstrating that God not only forgives but also removes sin from His people (cf. Ps 103:12 – “as far as the east is from the west”). Finality – The goat never came back. Once carried away, the sins were gone from the camp. Christ carried not only our sins but also the guilt, shame, and penalty of them into the “wilderness” of the cross Fulfillment in Christ - This scapegoat points directly to Jesus, the true Sin-bearer: Isaiah 53:6 says “The LORD has caused the iniquity of us all to fall on Him.” John 1:29 “Behold, the Lamb of God who takes away the sin of the world!” Hebrews 9:28 “So Christ also, having been offered once to bear the sins of many, will appear a second time…” 1 Peter 2:24 – “He Himself bore our sins in His body on the tree.” Christ carried not only our sins but also the guilt, shame, and penalty of them into the “wilderness” of the cross, removed from God’s people forever. The goat is sent away into the wilderness under the control of a person prepared for this task presumably to make sure that it does not run about through the camp. He would also (presumably) make sure that once he is in the wilderness, the scapegoat does not turn back into the congregation. This pictured removal and separation of sin, far away from the people of God. Leon Hyatt - Someone was to lead the goat away into the wilderness and let it go, far enough away so that it would not be able to return. Taking the goat away was to symbolize that, when Jehovah removes the burden of sin, He removes it completely forever. Removing the effects of sin was not pictured so graphically in the normal sin-offering. That truth is so important that the sin-offering of the congregation on The Day of Coverings was enlarged to emphasize it. This ceremony can be compared with the releasing of one of the birds in the cleansing ceremony for tsaraath (see comments on Lev. 14:6-7 in MESSAGE 17 and on Lev. 14:53+). The lesson in each is the same. Jehovah takes away the effects of sin from the sinner’s life and removes them completely. 🌄 Illustration - Imagine someone carrying a massive bag of garbage—rotting, stinking, unbearable—taken far outside the city and dumped where it will never be seen again. That’s what the scapegoat pictured. Jesus carried the full stench of our sin to the cross, where it was judged once for all. Amazing grace indeed! Iniquities (punishment, guilt) (05771) 'avon from verb 'avah = to bend, twist, distort) describes the iniquity, evil, punishment or guilt which is associated with a twisting of the standard or deviation from it. Since there is a deliberate twisting or perverting, 'avon describes sin that is particularly evil. It may also describe the punishment or disaster that befalls those who practice wickedness. 'Avon also describes a conscious twisting or distorting as implied by the fact that David says "I kept myself from my iniquity." (2Sa 22:24) Israel made a choice to return to the sins of her ancestors (Jer. 11:10; 13:22). The punishment that goes with this deliberate act as a consequence is indicated by the word also (Ge 4:13; Isa 53:11). This word for sin can also indicate the guilt that results from the act of sin as implied in Moses' prayer in Nu 14:19. Release (send away) (07971) shalach means to send, to send forth, to send away, to let go, to put, to expel (cf Ge 3:23). The first use in Ge 3:22 describes Adam as he stretched out his hand to take of the forbidden fruit. The second use in Ge 3:23 describes God's punishment - "God sent him out (shalach) from the Garden." In Ge 8:7 Noah "sent out a raven" then "a dove" (Ge 8:8, 10, 12). In Ge 18:16 Abraham sent the visitors (one of which was the LORD!) on their way, thus sending off in a friendly sense. Of the angels who "reached out (shalach) their hands and brought Lot into the house." The LORD...sent (shalach) us (the angels) to destroy" Sodom and Gomorrah (Ge 19:13). In Ge 19:29 "when God destroyed the cities of the valley, that God remembered Abraham, and sent Lot out of the midst of the overthrow." Of Hagar and Ishmael "sent...away" into the wilderness of Beersheba (Ge 21:14). In Ge 22:10 "Abraham stretched out his hand" as he prepared to sacrifice Isaac. God told him "do not stretch out your hand against the lad." (Ge 22:12) We could continue working though the verses which gives us a good sense of what this verb shalach means. In Malachi 3:1 God says He will send "My messenger" (Elijah) (cf Mal 4:5). In Malachi 2:16 God says "I hate divorce" and the word in Hebrew is shalach. Shalach is used to mean - Send fire (Amos 1:4, 7, 10, 12, Amos 2:2,5), a plague (Amos 4:10) or a famine (Amos 8:11). For various lexicon discussions click here. SHALACH IN LEVITICUS - Lev. 14:7; Lev. 14:53; Lev. 16:10; Lev. 16:21; Lev. 16:22; Lev. 16:26; Lev. 18:24; Lev. 20:23; Lev. 26:22; Lev. 26:25 Parallel with Christ - The scapegoat bore the confessed sins of Israel into the wilderness, but Christ bore our sins in His body on the cross so that we might die to sin and live to righteousness (1 Peter 2:24+). The goat was led away into a solitary land, symbolizing separation, while Jesus was led outside the Holy City to die in disgrace (Hebrews 13:12+, Jn 19:17+, Mt 27:33+, Mk 15:22+). The goat removed the sins of the people for a year, but Christ’s sacrifice removes sin forever (Hebrews 10:12, 14+). The goat’s release signified sins carried far away, and in Christ God promises to remember our sins no more (Jeremiah 31:34+). What the scapegoat pictured temporarily, Christ fulfilled eternally—He is the true Sin-Bearer Who takes away the sin of the world (John 1:29+). HALLELUJAH! THANK YOU JESUS! F B
Levítico 16
Spurgeon - The annual atonement ‘For on that day shall the priest make an atonement for you, to cleanse you, that ye may be clean from all your sins before the LORD.’ Leviticus 16:30 It seems that the divine atonement puts away the sin of sin, the essence and heart of sin. Sin has its core, its kernel, its mortal spot. Within a fruit there is a central stone or pip; this may serve as the likeness of sin. Within each iniquity there seems to lie a something more essentially evil than the act itself: this is the kernel of intent, the core of obstinacy, the inner hate of the mind. Whatever may be the sin of the soul or the soul of the sin, atonement has been made for it all. Most sins are a conglomerate of sins. A sin may be compared to a honeycomb: there are as many sins within one sin as there are cells within a piece of comb. Sin is a swarming, hiving, teeming thing. You can never estimate its full vileness, nor perceive all its evil bearings. All sorts of sins may hide away in one sin. It would puzzle all the theologians in the world to tell what sin was absent from Adam’s first offence. I could take any point you choose and show that Adam sinned in that direction. All sin was within that first sin. Sin is a multitudinous evil, an aggregate of all manner of filthiness, a chain with a thousand deadly links. A sinner is like a man possessed with a devil who cries, ‘My name is Legion: for we are many.’ It is one in evil and yet countless in forms. The atonement is more than equal to sin: it takes away all our transgressions in all our sins. It is the fullest purgation that could be imagined. The Lord Jesus has not left upon those for whom he has made atonement a single ‘spot, or wrinkle, or any such thing’, so far as their justification is concerned. He has not left an iniquity for which they can be condemned before the bar of judgment. Warren