Commentary on Leviticus, Book · Chapter 16

Commentary on Leviticus · Book · Chapter 16

p. 256CHAP. XVI.

Ver. 1. Verſe 1 AND the LORD ſpake unto Moſes after the death of the two ſons of Aaron.] This Chapter would have naturally followed the Tenth Chapter, where the death of thoſe two Perſons is related, if that had not occaſioned the inſerting ſome other Laws about Uncleanneſs, (See Preface to Chapter XI.) which being delivered, Moſes now goes on to give direction about the great Sacrifice, in which the whole Nation was concerned: as he treated of leſſer and common Sacrifices, in the beginning of the Book.

When they offered before the LORD, and died.] See X. 1. This is mentioned again, to make the Prieſts careful not only to Sacrifice unto the LORD alone, but after ſuch a manner as he ordered.

Ver. 2. Verſe 2 Speak unto thy brother Aaron, that he come not at all times into the holy place, within the vail.] Into the holy place without the Vail, he, or ſome of the other Prieſts, were bound to go every day, Morning and Even, when they offered Incenſe: But into this, as none of them might go at all, ſo he not at all times, when he went into the other; but only upon p. 257one particular occaſion, which is mentioned here in this Chapter.

Before the Mercy-ſeat, which is upon the Ark.] This being the place of God's ſpecial Preſence, none might enter into it but his principal Miniſter; and he no oftner than the Divine Majeſty allowed; which was only once a year, (it appears from v. 29.) when he offered the great Sacrifice here preſcribed. And ſo much was intimated to Moſes before, XXX Exod. 10. And the Jews add, That on this day of the year he might go in but four times; once to burn Incenſe; a ſecond time to ſprinkle the Blood of the Bullock; then to ſprinkle the Blood of the Goat; and laſtly to fetch out the Cenſer wherein he burnt Incenſe. If he went in a fifth time, he died for his preſumption, as they ſay; particularly R. Levi Barcel. Praecept. CCLXXXVI. Such ſacred places the Gentiles had in ſome Countries, which, according to this pattern, were opened only once a year. Particularly Pauſanias mentions in his Book Boeotica the Temple of Dindymene: which they thought it was not lawful to open more than one day in the year: foreign. And the ſame he ſaith of another in the ſame Book; and in his Eliaca of the Temple of Orcus, foreign, &c. It is opened once every year. See Dr. Owtram's excellent Book De Sacrificiis, Lib. I. cap. 3.

Leſt he die.] As his Sons had done for their Preſumption, in offering with other fire than God allowed. In the like danger Aaron himſelf had been, if he had come into the Divine Preſence without his leave, and without ſuch caution as is given v. 13. which is the reaſon of this order here delivered to Moſes, and by him to Aaron, for the prevention of any ſuch dangerous miſtake.

p. 258For I will appear in the Cloud upon the Mercy-ſeat.] That was God's own Dwelling-place, where his GLORY appeared; into which therefore none might enter, but when he appointed, and as he directed. The only difficulty is, what is meant by the Cloud, wherein he ſaith he will appear on the Mercyſeat. One would think he meant, as uſually, the Cloud wherein the Divine Glory reſided, XL Exod. 34, 35. 1 Kings VIII. 10, 11. But the Cloud ſeems to have been on the out-ſide of the Tabernacle; and within a Glory or great Splendor only unclouded. And therefore moſt, I think, underſtand this of the Smoak of the Incenſe, that the High-Prieſt burnt when he entred into the moſt holy place; which was the Cloud wherewith the Mercy-ſeat was then covered, v. 13. And there is great reaſon for this Opinion: for if there had been a Cloud in the moſt holy place, over the Mercy-ſeat, before the High-Prieſt entred, what need had there been to make a new Cloud of Smoak, (as he is ordered v. 13.) when the Divine Glory was ſufficiently obſcured already. Beſides, in the place before-mentioned (XL Exod.) the Cloud, as I now obſerved, is ſaid to be without the Tabernacle, and to cover it; the Glory only being within: and in the other place of the Book of Kings (and 2 Chron. V. 13, 14.) it is ſaid only to fill the Houſe of the LORD, i.e. the Body of the Temple: but not to be ſettled upon the Mercy-ſeat. Where we may very well doubt whether there was any Cloud, or no; but only the Divine GLORY. The only ground that I can ſee for it, is, that God is ſaid there to dwell in thick darkneſs: which ſeems to import, that the Divine GLORY was wrapt up in a Cloud. But however that be expounded, theſe words which we here tranſlate, I will appear in the Cloud upon the Mercy-ſeat, may very well p. 259be rendred, I will be approached in a Cloud (i. e. of Incenſe) For ſo this word we tranſlate appear is uſed XXIII Exod. 15. not for God's appearing to them, but for the Peoples appearing before him: and this ſenſe the 13th Verſe ſeems to inforce, as Campegius Vitringa hath obſerved, Lib. I. Obſerv. Sacr. cap. 11.

Ver. 3. Verſe 3 Thus ſhall Aaron come into the holy place.] As he might come into it, only once a year; ſo then with ſuch preparation, and in ſuch a manner, as is here preſcribed. And the Jews ſay, that he was ſeparated from his own Houſe and Family ſeven days before, and dwelt apart from them in a Chamber of the Temple; that he might the better prepare himſelf for the Offices of this day, by ſprinkling the Blood of the daily Sacrifice, burning Incenſe, and ſuch like things. And leſt he ſhould be either ignorant of his Duty, (as ſome proved, in the latter end of their State, when the High-Prieſthood was bought for Money) or forgetful, the Sanhedrim ſent ſome to read before him the Rites of this day; who adjured him alſo to perform every thing according to God's Command. The night before alſo they let him eat but little, that no accident in the night might make him unfit to officiate the next day; and that he might awake the ſooner, and begin the Service of the day betimes, as they did upon all great Solemnities. All this, and a great deal more, is related in Codex Joma, cap. 1. And Mr. Selden likewiſe hath obſerved out of Sepher Schebat Jehuda, with what a magnificent Pomp the High-Prieſt was conducted from his own Houſe, when he went to the Temple, ſeven days before this Day of Atonement, accompanied by the King, and the whole Sanhedrim, the Royal Family, and the whole Quire of Prieſts, &c. Lib. III. de Synedr. cap. 11. n. 7. Something like this was the Triumph wherein our p. 260bleſſed High-Prieſt Chriſt Jeſus was conducted to Jeruſalem, five days before he offered himſelf there, for the Sins of the whole World, XII John 1, 12, 13.

With a young bullock for a ſin-offering.] To be offered for himſelf, and for his Family, as appears from v. 6. For no other Sacrifice was allowed for the Sin of the High-Prieſt (though it were dubious) but only a young Bullock, IV. 2, 3.

And a ram for a burnt-offering.] Which accompanied the Sin-offering at his Conſecration, VIII. 18. But firſt of all the Morning Sacrifice was offered, with the Additionals uſual on this Day, (as the Jews ſay) viz. a Bullock, a Ram, and ſeven Lambs, all for Burnt-offerings.

Ver. 4. Verſe 4 He ſhall put on the holy linen coat, &c.] There were eight Garments-belonging to the Attire of the High-Prieſt: four of which are here mentioned, which the Jews call his white Garments; and four more mentioned XXVIII Exod. 4. which they call the golden Garments; becauſe there was a mixture of Gold in them; whereas theſe were all made of fine Linen. Upon other days, when the High-Prieſt officiated, he was bound to put them on all (not one of the eight being wanting) but on this day, when he went in to the moſt holy place, he put on only thoſe four, which were the Habit of the ordinary Prieſts, as well as his. This, ſome conceive, was in token of Humility, becauſe this day was appointed for Confeſſion of Sins, and Repentance, &c. Upon which account they imagine alſo, theſe Linen Garments were courſer than thoſe which he wore every day with his golden Garments. But all the Jews agree, that theſe Garments, which he wore on the Day of Expiation, were made of the pureſt and moſt precious Linen of all other: which they call (in Maſſechet Joma, cap. 3.) fine Linen of Peluſium, which was a City in Egypt, famous for the p. 261richeſt and whiteſt Linen, as our Sheringham ſhows (in his Notes on that Treatiſe) out of Pliny and Silius Italicus. And if we may believe the Talmudiſts, as the High-Prieſt put on fine Linen of Peluſium in the morning of this day, ſo he put on fine Linen of India (i. e. in their Language, of Ethiopia or Arabia, as Braunius obſerves, Lib. I. de Veſt. Sacerd. cap. 7. n. 9.) in the evening of it; which was not of much leſs value than the other. And this is not diſagreeable to Moſes, who ſaith God commanded the Prieſts Garments to be made for glory and beauty, XXVIII Exod. 2. And therefore the High Prieſt appeared even upon this day, in a ſplendid and noble Habit; which was not inconſiſtent with inward Humility and Lowlineſs of Mind; whereby the comely and beautiful performance of God's Service, was not to be obſtructed. For whereas upon other days, the High-Prieſt waſht his hands and his feet in the Braſen Laver; on this day, if we may believe the Jews, he waſht them in a Veſſel of Gold, as the ſame Braunius obſerves out of Maſſechet Joma, c. 4. There are thoſe who fancy the High-Prieſt went into the moſt holy place, with the Ephod and Breaſt-plate, whereon were the Names of the Children of Iſrael: but that is quite contrary to what Moſes here delivers, who mentions no other Garments but theſe of fine Linen which he wore upon this day; no not when he went into the holy place (v. 23.) And the Hebrew Doctors all thus underſtand it, as Mr. Selden ſhows out of them and Joſephus, Lib. II. de Succeſſion. in Pontific. Hebraeor. cap. 7. p. 250.

Yet the Roman Church hath grounded a ſolemn Practiſe upon the fore-mentioned fancy; the Prieſts, and Biſhops too, being wont on Good-Friday to miniſter only in the Habit of Deacons, while they are reading or ſinging the Office of the Paſſion: But when p. 262they come to the Sacrifice of the Maſs (as they call it) then they put on richer Veſtments, proper to their order. Which is a miſtaken Imitation of the Ceremonies under the Law, upon this great Day of Atonement; when the High-Prieſt never put on any of his golden Garments for the Service of it.

And he ſhall have the linen breeches upon his fleſh.] To cover his ſecret parts. For the word Fleſh is to be underſtood here as in XV. 2.

And ſhall be girded with the linen girdle, and with the linen mitre, &c.] Theſe two, with the two foregoing, make up the four white Garments: which might poſſibly, as the Jews ſay, be made of the fineſt and richeſt Linen that could be got, that the High-Prieſt might appear ſplendid, in the ſimpleſt Habit wherein he miniſtred. But it is evident he was not allowed to appear in thoſe Garments which were wrought with Gold, and Scarlet, and Blue, and Purple, (XXVIII Exod. 6, 8, &c.) becauſe ſuch very ſumptuous Apparel, it muſt be acknowledged, was not ſo ſutable to the Service of the day. On which the High-Prieſt (as the Hebrew Gloſs notes upon this place) did not ſo much put on the Perſon of a Patron, as of an Accuſer; Confeſſing their Sins before God, and begging pardon for them.

Theſe are holy Garments.] To be uſed only when he miniſtred in the Sanctuary, XXVIII Exod. 2.

Therefore he ſhall waſh his fleſh in water, and ſo put them on.] There was no need, upon other days, to waſh more than once, in the beginning of Divine Service; but on this great Day he waſhed five times, as oft as he ſhifted his Garments, and went from one miniſtry to another; as appears in part from v. 23, 24. where ſee what I have obſerved. Here he ſeems to ſpeak of his waſhing after he had offered the Morning p. 263Sacrifice, &c. in his golden Garments: and then began the Service of the day in theſe white Garments alone.

Ver. 5. Verſe 5 And he ſhall take of the Congregation of the Children of Iſrael.] The former Sacrifices v. 3. were for himſelf: theſe for all the People.

Two Kids of the Goats for a Sin-offering.] Theſe two Goats made but one Sin-offering; which is deſcribed more largely and particularly, v. 8, 9, 10. The former perhaps, which was ſacrificed to the LORD, was to procure thoſe good things which they had forfeited by their ſins: and the other (the Scape-goat, as we tranſlate it) to avert thoſe Evils which they had deſerved: For the name that is commonly given it by the Greeks ſignifies its power to turn away Puniſhments. Or the ſimple reaſon of it might be, that the Iſraelites by this double Sacrifice (for both were preſented before the LORD) might be the more fully ſatisfied of the Expiation of their Sins. There is the like example before, of two Birds appointed for the cleanſing of a Leper's Houſe; one of which only was killed, the other let fly away; but both of them are ſaid to cleanſe the Houſe, and to be for atonement, XIV. 49, 52, 53. In which ſome of the ancient Fathers thought they ſaw a notable Type of our LORD Chriſt. Whoſe Sacrifice, as it was prefigured by all the Legal Sacrifices (for the Paſchal Lamb it ſelf was a Type of him ſacrificed for us, 1 Corinth. V. 7.) ſo by this more eſpecially on the Day of Expiation. Which was of greater and more univerſal efficacy than all the reſt, and therefore repreſented him more fully than the other did. Inſomuch that theſe two Goats joyned in one Sacrifice, may be thought to repreſent one Chriſt, conſiſting of two Natures. For ſince it was not poſſible, as Theodoret expreſſes it, to adumbrate both the p. 264foreign, that which was mortal, and that which was immortal in Chriſt; he commanded two to be brought, foreign that the Goat which was offered in Sacrifice, might prefigure the paſſible Nature of his Fleſh: and that which was let go, might ſhow the impaſſible Nature of his Divinity, Quaeſt. XXII. in Levit. And St. Cyril Diſcourſes, to the ſame purpoſe, in his ninth Book againſt Julian.

And one Ram for a Burnt-offering.] Which was no more than was appointed for Aaron himſelf, v. 3. who herein is equalled with all the Princes of the People; in whoſe name this Ram ſeems to have been offered.

Ver. 6. Verſe 6 And Aaron ſhall offer his Bullock of the Sin-offering, which is for himſelf.] Not by killing it, which was done afterwards (v. 11.) but only by preſenting it before God to be ſacrificed; which was done with a ſolemn Prayer, wherein he beſeeched God to be propitious unto him and his. The form of it is ſet down in Maſſechet Joma, cap. 3. ſect. 8. He laid his hand upon the head of the Bullock, and ſaid, I have done amiſs, and been rebellious, and ſinned before thee, I and my Houſe. I beſeech thee now, O LORD, remit my Rebellion and my Sin which I have committed, and my Houſe, &c.

And make an atonement for himſelf, and for his houſe.] For his Family, as I ſaid v. 3. and for all the Prieſts; who are called the Houſe of Aaron, CXV Pſal. 10, 12. CXXXV. 9. And I do not ſee why all the Houſe of Levi ſhould not alſo be underſtood: For they are not comprehended under the name of the Congregation of the Children of Iſrael (mentioned in the Verſe before) and therefore muſt be contained here under the name of the Houſe of Aaron. See I Numb. 49.

p. 265Ver. 7. Verſe 7 And he ſhall take the two Goats.] Mentioned v. 5. which were to be of equal ſtature, of the ſame colour, and the ſame price (as the Hebrew Doctors ſay in Joma, cap. 6.) both deſigned to the ſame end, the Expiation of their Sins.

And preſent them before the LORD at the door of the Tabernacle, &c.] All the Sin-offerings which were made for the Congregation, were preſented either by the High-Prieſt, or by the Elders (IV. 15.) and by them devoted to God, to be ſacrificed on his Altar. For this preſenting of the Goat, is the ſame with his offering of the Bullock in the Verſe foregoing; in which was nothing elſe but his ſolemn Conſecration of them, as I ſaid, to be ſacrificed. According to which pattern, our bleſſed LORD and Saviour, a little before he ſuffered upon the Croſs, and made himſelf a Sacrifice for us, voluntarily offered himſelf to die for our ſins. Which is the meaning of thoſe words of his XVII John 19. where praying for his Apoſtles, he ſaith, For their ſakes I ſanctifie my ſelf: that is, offer my ſelf to die as an Expiatory Sacrifice for them. For that foreign ſometimes ſignifies as much as foreign, Dr. Owtram hath demonſtrated, Lib. II. de Sacrificiis, cap. 3. And ſo St. Chryſoſtom here expounds theſe words, I ſanctifie my ſelf, by foreign, I offer thee a Sacrifice; or conſecrate and devote my ſelf to be ſanctified. And it is not an improbable Conjecture of another very learned Friend of mine, now alſo with God (Dr. Spencer) that the appointing of two Goats to be both preſented to God at the ſame time, and with the ſame Rites, was to preſerve the Jews in a belief that there is but one principle of all things; who both beſtows good things, and inflicts evil. Contrary to the opinion of the Gentiles, who made two Principles, one good and the other bad; which was the ancient belief p. 266of the Chaldaeans, and other Eaſtern People, and from them propagated to the Greeks and Romans. Moſt of whoſe Sacrifices (as another very learned Man of our own Country hath obſerved) had reſpect to theſe two Principles; to one of which they offered in the Morning, and to the other at Night. See Dr. Windet de Vita Functorum ſtatu, ſect. 3. where he obſerves that there are plain footſteps of this old Error at this day, through all the Eaſt, as far as China: for there was an endeavour to infect Chriſtianity with it, by Manes the Perſian, in the Reign of the Emperor Aurelian; nor was there any Hereſie that ſpread ſo far as this Dotage did.

Ver. 8. Verſe 8 And Aaron ſhall cast lots upon the two Goats.] The manner of it is deſcribed in the ſame Treatiſe (Maſſechet Joma, cap. 3. ſect. 9.) The High-Prieſt went to the Eaſt-part of the Court, on the North-ſide of the Altar, having the Sagan (his Vicar) on his right hand, and the head of the Houſe of the Fathers on his left. There ſtood two Goats, with an Ʋrn or Box, which they call CALPI (the very ſame name which Lucian, and the Scholiaſt upon Ariſtophanes, give to the ſame thing, as our learned Sheringham upon that Book, and Bochart in his Hierozoicon, have obſerved). Into this Urn the two Lots were caſt, which were made of Box-wood (as the Miſna here ſays) and in after times came to be of Gold. But Maimonides in his Treatiſe on this Subject, ſaith they might be made either of Wood or Stone, or any Metal; provided one of them was not bigger than the other, (nor one of Gold, the other of Silver, &c.) but both every way equal, as the Goats were to be. Upon one of theſe Lots was written the name of the Goat which was for the LORD; and on the other that which was for Azazel. And then the Prieſt ſhaking the Urn, and putting p. 267in both his hands (as it there follows in Joma, cap. 4.) took up a Lot in each. And if he brought up God's Lot in his right hand, the Sagan, who ſtood there, ſaid, My Lord, lift up thy right hand: If in his left hand, the Head of the Fathers ſaid, Lift up thy left hand. And ſo the Prieſt let the right hand Lot fall upon the Goat that ſtood on the right hand; and his left hand lot upon the other.

One lot for the LORD.] To be offered unto the LORD at the Altar.

The other lot for the ſcape-goat.] Or, as it is in the Hebrew, for Azazel; as ſome have anciently tranſlated it. Now why a Goat was offered in Sacrifice, and another Goat let go free, laden with their ſins, rather than any other Creature, may be underſtood, perhaps, from the inclination of the Heathen World in thoſe days, when they worſhipped Daemons in the form of a Goat. The Egyptians were famous for this, and the Iſraelites themſelves (it appears from the XVII^th Chapter of this Book, v. 7.) were prone to offer Sacrifices le Seirim; which ſignifies Daemons in that form. And therefore to take them off from ſuch Idolatrous Practiſes, God ordained theſe Creatures themſelves to be ſacrificed and ſlain, to whom they had offered Sacrifice. And the young ones he appointed for this purpoſe, (for ſo Seirim ſignifies) which the Egyptians moſt of all honoured, and abhorred to offer or kill. So Juvenal:

—Nefas illic foetum jugulare Capellae.

Satyr. XV. V. II.

Now from hence perhaps it was that ſome fancied Azazel ſignified the Devil; as R. Menachem and R. Eliezer among the Jews; Julian among the Heathen; p. 268and ſome great Men lately among us. Who conceive that as the other Goat was offered to God at the Altar, ſo this was ſent among the Daemons, which delight to frequent deſert places, and there appeared often in the ſhape of this Creature. But this will not agree with the Hebrew Text, which ſays this Goat was for Azazel, as the other was for the LORD. Now none ſure will be ſo prophane, as to imagine, that both theſe Goats being ſet before the LORD, and preſented to him, as equally Conſecrated to him, he would then order one of them to be for himſelf, and the other for the Devil. We muſt therefore be content with our own Tranſlation, which derives the word Azazel from Ez, a Goat; and azal, to go away; and fitly calls it the Scape-goat: So Paulus Fagius, and a great many others: againſt which I ſee nothing objected, but that Ez ſignifies a ſhe Goat, not a he. Which made Bochartus fetch this word from the Arabick; in which Language Azala ſignifies to remove, or to ſeparate. And this agrees well enough with the name of this Goat, according as the ancient Tranſlators underſtood it; ſome of which, as Symmachus, render it foreign, the Goat going away: others, as Aquila, foreign, the Goat let looſe: and the LXX. foreign. In which they had no thought of the notion of this word among the Greeks, who called thoſe Daemons by this name, who were eſteemed foreign and foreign (as J. Pollux ſpeaks) averters of evil things from them: But ſimply meant, as Theodoret interprets it, foreign, the Goat ſent away into the Wilderneſs. And ſo St. Hierom expounds it, Hircus emiſſarius: which agrees with the notion which Bochartus puts upon the word out of the Arabick Tongue. This Goat being ſent away into remote places, there to remain ſeparate from the Flock to which he belong'd; p. 269and that upon a Mountain (as the Jews fancy) in the Wilderneſs of Sinai, which from this Goat was called Azazel: But I ſee no ground for this.

Ver. 9. Verſe 9 And Aaron ſhall bring the Goat upon which the LORDS lot fell.] In the Hebrew the word is, went up: For he firſt took it up out of the Urn, and then let it fall upon the Goat.

And offer him for a ſin-offering.] Devote him to God to be a Sacrifice for their Sins; beſeeching him to accept of this Sacrifice for that end. So the word offer, I obſerve, ſignifies v. 6. order being given afterwards for the killing of the Goat, v. 15.

Ver. 10. Verſe 10 But the Goat on which the lot fell to be the Scape-goat, ſhall be preſented alive before the LORD.] This ſhows that the Scape-goat was equally conſecrated and devoted to God, as the other was: though not to be killed, but ſent away alive; after the other had been offered in Sacrifice.

To make an atonement with him.] For this was a Sin-offering, though not ſlain, no leſs than the other: as appears from v. 5. which ſhows theſe two Goats made but one Sin-offering: Which was partly ſlain at the Altar, and partly let go (as it here follows) to run whether he would; the more perfectly to repreſent the taking away of their Sins, and removing their iniquity (as the Prophet ſpeaks, III Zach. 9.) by vertue of this Offering for them.

Some indeed have thought that this Goat was not ſacrificed, but only preſented alive before God, and ſo let go; leſt it ſhould be thought God could not forgive their Sins, unleſs he was appeaſed by ſome ſlain Beaſt: which imagination was deſtroyed by letting this Sin-offering be left alive, at full liberty to run quite away. But I can ſee no ground for ſuch a Conſtruction; becauſe theſe were not two, but one Sin-offering, p. 270as I ſaid before: which being ſlain in part, eſtabliſhed that opinion in them, of the impoſſibility of obtaining reconciliation, without a bloody Sacrifice. Certain it is, that the whole Law ſuppoſes this, that without ſhedding of blood is no remiſſion, as the Apoſtle obſerves IX Hebr. 22. And therefore it will be more agreeable to the Holy Scriptures, if we think, as ſome do, That the firſt Goat repreſented our LORD in his Sufferings, and this other in his Reſurrection; whereby he was freed from the Bands of Death: both his Death and his Reſurrection being for our Deliverance, as the Apoſtle ſhows IV Rom. ult.

And let him go free.] Whether he pleaſed. For ſo the Hebrew word Schalac (ſend him away, or diſmiſs him) ſignifies in Scripture, intire liberty, ſuch as God demanded for the Iſraelites from Pharaoh, IV Exod. 23. V. 1.

For a Scape-goat.] Into remote places.

Into the Wilderneſs.] In token their ſins were quite carried away, to be found no more: for the Goat was not meerly ſent into the Wilderneſs, but into the moſt deſert places of it, as appears from v. 22.

Ver. 11. Verſe 11 And Aaron ſhall bring the Bullock of the ſin-offering, which is for himſelf, &c.] This former part of the Verſe is word for word the ſame with v. 6. which ſhows that offering there (as we tranſlate it) was nothing elſe, but bringing it to be offered; or preſenting it before the LORD, to be a Sacrifice for himſelf, and for his Family. But now his bringing it, was, that it might be killed immediately, as it follows in the latter part of this Verſe.

And ſhall make an atonement for himſelf and his houſe.] By killing it, as the next words tell us.

p. 271And ſhall kill the Bullock of the ſin-offering, which is for himſelf.] He was firſt to offer for himſelf, before he could acceptably offer for the People, as the Apoſtle obſerves V Hebr. 3. IX. 7. And, as the Jews tell us (in Maſſechet Joma, cap. 4. ſect. 2.) he again put his hand upon the head of the Bullock, and made the Confeſſion and Supplication before-mentioned, upon v. 6. And when he had done, then he killed the Bullock with his own hands. For though all other Sacrifices might be killed by any perſon, yet the High-Prieſt himſelf was bound to kill this; as they ſay in the ſame place of the Miſna, ſect. 3. And having received the Blood of the Bullock in a Baſon, he delivered it to another Prieſt to keep it in continual agitation, till he had offered Incenſe in the holy place; that ſo it might not grow thick and be clotted; but be kept liquid and thin, fit to be ſprinkled before the Mercy-ſeat.

Ver. 12. Verſe 12 And he ſhall take a Cenſer full of burning coals of fire.] Which he held in his right hand.

From the Altar before the LORD.] From the brazen Altar where the Bullock was ſlain: for Coals were burning before God no where elſe but there.

And his hands full of ſweet Incenſe, beaten ſmall.] With his left hand he took as much of the Incenſe mentioned XXX Exod. 34, 36. as his hand would hold (beſides the Incenſe which he burnt every Morning and Evening, which was a whole pound) and put it into a Cup.

And bring it within the vail.] With both theſe, the Cenſer of Coals, and the Cup of Incenſe, (the former in his right hand, the other in his left) he went within the Vail, which divided the holy place from the moſt holy: And ſet down the Cenſer; and then (as it follows in the next Verſe, ſee there) threw the Incenſe p. 272upon the burning Coals. This the Hebrew Doctors take to have been ſo difficult a work, that in the Gemara upon Joma (cap. 1.) they ſay ſome of the elder Prieſts were ſent to him before-hand, to ſhow him how he ſhould fill his hand with the Incenſe. And the Miſna there ſays, that they adjured him in theſe words; We are the Legates of the great Sanhedrim, and thou art our Legate and theirs; we adjure thee, we adjure thee by him whoſe name dwells in this Houſe, that thou change not any one thing of all that we have ſaid unto thee. And ſo they parted with tears on both ſides. The reaſon of which ſolemn Adjuration, they ſay, was, That the Sadduces affirmed, he might burn the Incenſe without the Vail, and ſo enter into the moſt holy place; directly contrary to this Text, which required him to do it within; where no body could ſee what the High-Prieſt did, and conſequently could not tell whether he performed the Service there aright. Therefore they took this Oath of him, in the latter Ages of their State, when ſome of the Faction of the Sadducees were thruſt into the Prieſthood, as Mr. Selden probably conjectures, Lib. III. de Synedriis, cap. 11. n. 2. This was the firſt time of the High-Prieſts going into the Holy of Holies on this great Day.

Ver. 13. Verſe 13 And he ſhall put the Incenſe upon the fire before the LORD.] He entred (as the Miſna ſaith in Joma, cap. 5.) with his Face towards the South; and ſo went ſide-ways (for he might not look upon the Ark, where the Divine Glory was) till he came to the Staves of the Ark; where he ſet down the Cenſer, and put on the Incenſe. And having filled the Houſe with a Cloud of Smoak, he went out backward (out of reverence to the Divine Majeſty) into the holy place without the Vail. Where, when he was come, he made this ſhort Prayer, May it pleaſe thee, O LORD God, p. 273that this year may be hot and alſo wet; that the Scepter may not depart from the Family of Judah, nor thy People Iſrael want food; and that the Prayer of the wicked may not be heard. And then he preſently went out of the Sanctuary, and ſhowed himſelf to the People; that they might not ſuſpect he had done amiſs, and miſcarried in his Office. For ſo, they ſay, it ſometimes hapned, that the High-Prieſt, having violated theſe holy Rites appointed by God, was ſtruck dead in the holy place.

The Incenſe which was burnt every day in the holy place, at the Golden Altar, repreſenting the Prayers of the Saints, as St. John teaches us (VIII Rev. 3, 4.) this Incenſe which was burnt in the Holy of Holies, may well be thought to repreſent the Prayers of the High-Prieſt himſelf, which he made upon this occaſion; as our bleſſed Saviour did before he offered the great Sacrifice of himſelf, (XVII John, of which more hereafter) with the Blood of which he now appears in the Heavens before God for us.

That the Cloud of the Incenſe may cover the Mercy-ſeat that is upon the Teſtimony. So that nothing of it might be ſeen: it being the place of the Reſidence of the Divine Majeſty, (XXV Exod. 21, 22.) whoſe Glory was inacceſſible.

That he die not.] By gazing on the Divine Glory. See v. 2. and XXXIII Exod. 20.

Ver. 14. Verſe 14 And he ſhall take of the blood of the Bullock.] Having done what is commanded in the foregoing Verſes, he came out of the Sanctuary, and went to the Prieſt, whom he left at the Altar of Burnt-offering, ſtirring the Blood in the Baſon, which he delivered to him (as I obſerved v. 11.) And taking it from him went with it (the ſecond time) within the Vail; and ſtanding where he did before, when he burnt the p. 274Incenſe, ſprinkled it as is directed in the words following.

And ſprinkle it with his ſinger.] The very root or eſſence of a Sacrifice (as the Maxim of the Jews is) lies in the ſprinkling of the Blood.

Ʋpon the Mercy-ſeat.] One would think, by this Tranſlation, that he ſprinkled the Mercy-Seat it ſelf, with ſome of the Blood. But all the Jews underſtand it quite otherwiſe: and indeed the Hebrew words are Al pene, over againſt the Face, i. e. as they interpret it (in the Miſna before-mentioned, cap. 5.) towards the Mercy-Seat. And ſo it follows in the next words, and before the Mercy-ſeat ſhall he ſprinkle. Only this difference there was in the ſprinkling, that this Particle al, they think, imported that he was to make the firſt ſprinkling, here mentioned, toward the top of the Mercy-Seat. The Vulgar Latin, wholly omits this part of the Verſe, and only mentions the latter ſprinkling, ſeven times contra propitiatorium over againſt the Mercy-Seat Eaſtward.

Eaſtward.] I ſhould have thought the obſervation of our learned Country-man (Mr. J. Gregory) very remarkable, if he had been commanded only to ſprinkle the Blood Eaſtward. For then there might have been room for his Conjecture, that though Aaron at all other times turned his face towards the West (where the moſt holy place was) and at the very killing of the Goat and the Bullock, not only lookt that way himſelf, but turned their Faces towards the Weſt (as the Jews ſay in Joma) yet when he came to perform the chief part of this Myſtery, he turned his back upon the beggarly Elements of the World, and ſprinkled this Blood eaſtward, to repreſent the Man, whoſe name is the East, i. e. Chriſt. But I do not ſee how this agrees with this ſprinkling the Blood before the Mercy-ſeat; p. 275which could not be done without looking towards the Weſt. And therefore it muſt be confeſſed that he did not ſprinkle it Eaſtward; but ſtanding Eaſtward of the Mercy-Seat, with his Face towards it, he performed this Office, as Mr. Selden obſerves, Lib. III. de Synedr. cap. 16. p. 426. Or it may be ſaid to be done Eaſtward, becauſe that part of the Ark before which he ſprinkled, looked Eaſtward.

And before the Mercy ſeat ſhall he ſprinkle of the blood with his finger ſeven times.] This is a diſtinct ſprinkling from the foregoing, which was done but once, and towards the upper part of the Mercy-Seat; but this was done ſeven times, towards the lower part of it, as the Jews underſtand it: who ſay he ſprinkled eight times in all, but none of the Blood touched the Mercy-Seat. So the Gemara on that place, and Maimonides in his Jom hakippurim and Obediah Bartenoca, whoſe words are theſe; The drops of Blood did not come upon the Mercy-ſeat, but fell upon the Ground; as two of our very learned Country-men have obſerved, Mr. Sheringham upon Joma, and Dr. Owtram, Lib. I. de Sacrificiis, cap. 16. n. 4.

Seven times.] Concerning this Number ſeven, See before IV. 6. This was the ſecond time of going into the Holy of Holies upon this Day.

Ver. 15. Verſe 15 Then ſhall he kill the Goat of the ſin-offering, that is for the people.] The Blood of which was received in a Baſon, as that of the Bullock was, (See v. 11.) and he carried it within the Vail, (as here follows) and did juſt as he had done before, v. 14. But whether he firſt burnt Incenſe, as he had done before he brought in the Blood of the Bullock, is uncertain: It is likely the Fume that had been then made, ſtill remained; ſo that there was no need to renew it.

p. 276And do with that blood, as he did with the blood of the Bullock, and ſprinkle, &c.] For he ſtood in the ſame place (as the Miſna obſerves) and there ſprinkled once towards the top of the Mercy-Seat; and then ſeven times before the bottom of it. Which is not here expreſly ſaid, but is to be underſtood from what goes before; which orders him to do with this Blood as he had done with the other.

This now was the third time of his going into the moſt holy place, upon this day. See v. 2.

Ver. 16. Verſe 16 And he ſhall make an atonement for the holy place.] By the ſprinkling before-mentioned (both of the Blood of the Bullock and of the Goat, as I gather from v. 18.) God's own dwelling place was purified: the Blood (which was ſprinkled ſeven or eight times before the Mercy-Seat) being thrown, it is probable towards both ſides of it.

Becauſe of the uncleanneſs of the children of Iſrael; and becauſe of their tranſgreſſions in all their ſins.] The many ſins whereby they had tranſgreſſed God's holy Laws, the whole year before, had made them ſo unclean, that it provoked God to leave them, and made this moſt holy place unfit for his Habitation; unleſs he were reconciled to them: For it was ſeated among an unclean People, as the reſt of the Sanctuary was; and on that ſcore might need an Atonement. See XXIX Exod. 36, 37.

And ſo ſhall he do for the Tabernacle of the Congregation.] When he had done all this within the Vail, he was to do the ſame without, in the Sanctuary: where he ſprinkled firſt the Blood of the Bullock, and then the Blood of the Goat, againſt the Vail which parted the Sanctuary, from the Holy of Holies. So the Miſna in the place fore-mentioned; and R. Solomon Jarchi upon theſe words; As he ſprinkled part of the Blood p. 277of both Sacrifices, once above, and ſeven times beneath, in the inward Sanctuary; ſo he ſprinkled towards the Vail without, once above, and ſeven times below. For they all agree the Blood was not ſprinkled upon the Vail, but before it: by which ſprinkling the Sanctuary was purified, as the Apoſtle obſerves, when he ſaith, Almost all things were, by the Law, purged with Blood, &c. IX Hebr. 21, 22, 23.

That remaineth among them, in the midſt of their uncleanneſs.] Surrounded by a ſinful People, who were full of Legal, as well as other Impurities: and had been likewiſe defiled by many, who had ignorantly come into it, in their uncleanneſs. So Maimonides judiciouſly obſerves. It could ſcarce be avoided, but ſome or other would ignorantly, and ſome preſumptuouſly offend, by going into the Sanctuary, or eating holy things when they ought not: and therefore God commanded this Expiation to be made for the Pollutions of the Sanctuary and its Utenſils, by ſuch means, More Nevoch. P. III. cap. 47.

Ver. 17. Verſe 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.] During this action, none of the Prieſts, who uſed to attend in the Tabernacle, were to come into it, till the High-Prieſt had expiated its Uncleanneſs; which it was ſuppoſed to have contracted, by their coming into it all the year before.

Ʋntil he come out.] Of the holy place.

And have made an atonement for himſelf, and for his houſhold, and for all the Congregation of Iſrael.] Finiſhed all that he had to do there, for the Expiation of his own Sins, and his Families, and all the Peoples. That is, from the time of his going to offer Incenſe, till he came out to purifie the Tabernable. Some of which time he ſpent in Prayer to God, (as I obſerved v. 13.) p. 278for all the People; as he had done before when he preſented the Sin-offerings to him; with ſolemn Supplication, for himſelf and for his Houſhold, and for all the Congregation of Iſrael; the Forms of which are extant in their Books. In conformity to which, when our bleſſed Saviour conſecrated himſelf to be a Sacrifice for us (as I noted upon v. 7.) he firſt commended himſelf to God, in that ſolemn Prayer before his Death, XVII Joh. v. 1, 2, &c. and then his Apoſtles, who were his Houſhold, v. 9, 10. and ſo forward to the 20th Verſe; and then prayed for all that ſhould believe on him; i. e. the whole Congregation of Chriſtian People, from v. 20. to the end. Immediately after which he went to the place, where he was apprehended, and led to be Condemned and Crucified, XVIII John 1. See Dr. Owtram de Sacrificiis, Lib. II. cap. 3. n. 3.

Ver. 18. Verſe 18 And he ſhall go out unto the Altar that is before the LORD.] Theſe words, before the LORD, ſeem to reſtrain this to the Golden Altar, where Incenſe was offered in the Sanctuary: and ſo I find it is generally interpreted, even by the Jews themſelves (in Joma, cap. 5. ſect. 5.) as well as Chriſtians. But the words, he ſhall go out, plainly ſignifie his coming from the Sanctuary, where the golden Altar was (and had been cleanſed, we may well ſuppoſe, together with it, v. 16.) into the outward Court, to the Altar of Burnt-offering, which was alſo before the LORD, (XXIX Exod. 11.) though at a greater diſtance from him: and which, one would think, ſtood in need to be cleanſed, as much as the Altar of Incenſe. Now unleſs it was ordered to be cleanſed in theſe words, I can ſee no care taken about it at all. In XXX Exod. 10. there is expreſs mention indeed made of making an atonement upon the Altar of Incenſe once a year; p. 279and nothing ſaid of the other: and if we will ſo underſtand it here, then the words, he ſhall go out, muſt have reſpect to his going into the holy place, mentioned in the Verſe before.

And make an atonement for it.] This is generally underſtood, as I ſaid, of the golden Altar, becauſe ſuch expreſs mention is made of its Purification yearly, in the place now mentioned, XXX Exod. 10. And no doubt, that which is here commanded, was done there, when he made Atonement for the Table, where it ſtood: But there being the ſame need, as I ſaid, to expiate the other Altar (where no fewer Errors had been committed than here, and which ſtood nearer to an unclean People, who incompaſſed it) I cannot but think that its here included.

And ſhall take of the blood of the Bullock, and of the Goat.] He put the Blood of the Bullock and of the goat together; and then poured them into another Veſſel, that they might be well mingled. For here is no command in this place, that he ſhould go round the Altar twice; and tip the Horns of it, firſt with the Blood of the Bullock, and then of the Goat, ſeparate one from the other; as the Miſna in Joma obſerves, cap. 5. ſect. 4.

And put it upon the horns of the altar round about.] He began at the North-eaſt corner, and ſo went to the North-weſt; and from thence to the South-weſt, and laſtly to the South-eaſt: and as he came near to each corner, he put the Blood upon it. So the Jews deſcribe this matter in the ſame place, ſect. 5.

Ver. 19. Verſe 19 And he ſhall ſprinkle of the blood upon it with his finger ſeven times.] Not upon the middle of the Altar, but nigh the corners; viz. in the place where he ended when he put the Blood upon the horns of the Altar. So the Jews ſay in the place above-named, p. 280ſect. 6. And I do not ſee, why the Particle upon ſhould not be expounded here, as in v. 15. (if their interpretation be true) to ſignifie that he ſprinkled the Blood before the Altar; which he did not touch.

And ſhall cleanſe it and hallow it, from the uncleanneſs of the Children of Iſrael.] The Jews refer this cleanſing to his taking the Coals and the Aſhes from the Altar, that he might ſprinkle the Blood in a clean place. And then the words are to be tranſlated, He ſhall ſprinkle the blood, &c. having cleanſed and hallowed it. But the concluſion of the Verſe determines us to another fenſe, which is, That by ſprinkling the Blood he cleanſed and ſanctified it, from the uncleanneſs of the children of Iſrael, whereby it had been defiled: the Prieſts having either come in their uncleanneſs thither, or not performed their Service as they ought there; and the People thereby remaining in their Impurities.

Now when the High-Prieſt had done all this, the Jews ſay (in the Miſna before-named) he poured the reſt of the Blood of the Bullock and Goat, at the bottom of the Altar of Burnt-offerings, (where, I conceive, he concluded this Atonement) for there was a conveyance to carry it away, as I obſerved upon IV. 7. And they make account alſo, that if every thing was not done in this order, it was ineffectual, and was to be done over again. For example; If the Blood of the Goat, was ſprinkled before the Blood of the Bullock (contrary to the directions v. 14, 15.) he returned, and ſprinkled the Blood of the Goat, after that of the Bullock, &c.

Ver. 20. Verſe 20 And when he hath made an end of reconciling the holy place.] Making it fit to continue God's dwelling place, v. 16.

And the Tabernacle of the Congregation.] By this I p. 281think is meant the Sanctuary, and every thing in it; particularly the golden Altar.

And the Altar.] Of Burnt-offerings, where he ended his Atonement for the whole Houſe of God.

He ſhall bring the live Goat.] Two had been preſented to the LORD, v. 7, 10. that is, ſolemnly conſecrated and devoted to be expiatory Sacrifices; one of which having been ſlain, the other was now brought to be made an Expiation for Sin, after another manner. And he was brought, no doubt, to the door of the Tabernacle of the Congregation, where they were wont to lay their hands upon other Sacrifices, I. 3, 4.

Ver. 21. Verſe 21 And Aaron ſhall lay both his hands upon the head of the live Goat.] Laying of the hand upon the head of the Beaſt, was a Rite uſed in all ſorts of Sacrifices, whether Burnt-offerings, Peace-offerings, or Sin-offerings. See I. 4. III. 2. IV. 4, 33. In which places, mention is made only of laying on his hand: But here the High-Prieſt is commanded to lay on both hands, as he and his Sons did, in the Sacrifice of the Bullock, and the Ram at their Conſecration, VIII. 14, 18. The meaning of which was, the more ſolemnly and intirely to devote the Sacrifice to the uſes for which it was deſigned; which, in this Sacrifice, was to bear all their Sins. For they were all laid upon this Sacrifice, unto which the puniſhment of them was tranſferred: This Rite ſignifying as much as if they had ſaid, Whatſoever we have done amiſs, let not us, but this Sacrifice be charged with it: that is, let it bear the puniſhment which we deſerve. Such phraſes there are 2 Sam. I. 16. IX Eſther 25. VII Pſal. 16. and other places.

p. 282And confeſs over him.] This muſt have been underſtood, if it had not been expreſſed: for impoſition of hands was always accompanied with Prayer, of one ſort or other, according to the occaſion of it. Inſomuch that the Jews ſay, Where there is no Confeſſion of Sins, there is no Impoſition of Hands; for Impoſition of Hands belongs to Confeſſion. See Dr. Owtram de Sacrif. Lib. I. cap. 15. n. 8. And it is obſervable, that the High-Prieſt made Confeſſion three times on this day. Firſt for himſelf, and then for his Brethren the Prieſts, and now for the whole Congregation; ſaying this Prayer, (as they tell us in Joma, cap. 6. ſect. 2.) I beſeech thee, O LORD; this People the Houſe of Iſrael, have done wickedly, and been rebellious, and ſinned before thee. I beſeech thee, now O LORD, expiate the Iniquities, the Rebellions, and the Sins, which thy People the Houſe of Iſrael, have done wickedly, tranſgreſſed and ſinned before thee. According as it is written in the Law of Moſes thy Servant (viz. in the 30th Verſe of this Chapter) on that day he ſhall make an Atonement for you, to cleanſe you, that you may be clean from all your Sins before the LORD. Which laſt word (LORD) as ſoon as all the Prieſts and the People, that were in the Court, heard pronounced by the High-Prieſt, they bowed and fell down flat upon their Faces, and worſhipped, ſaying, Bleſſed be the LORD; let the Glory of his Kingdom be for ever.

All the iniquities of the Children of Iſrael, and all their tranſgreſſions, in all their ſins.] Theſe three words, Iniquities, Tranſgreſſions and Sins, are the very words uſed by the High-Prieſt in his Confeſſion before-mentioned; which comprehend all manner of Offences, whether committed deliberately, or not, againſt Negative, or Affirmative Precepts, (as they call them). Grotius in his Notes on this place, hath thus diſtinguiſhed p. 283them, but whether exactly, or not, cannot be determined. But it is probable that Sins, ſignifie Offences committed by Error, not deliberately; Iniquities, ſuch as were deliberately committed againſt the prohibiting Precepts; and Tranſgreſſions, thoſe that were deliberately committed againſt commanding Precepts. All except thoſe to which cutting off was threatned, which were not expiated by any Sacrifice.

Putting them upon the head of the Goat.] By putting his hands on the head of the Goat, and confeſſing their Sins over him (with Prayer to God to remit them) they were all charged upon the Goat, and the puniſhment of them transferred from the Iſraelites unto it. Juſt as the Sins of all Mankind were afterwards laid upon our Saviour Chriſt (as the Prophet ſpeaks, LIII Iſa. 6.) who his own ſelf bare our ſins in his own body, (ſaith S. Peter 1. II. 24.) the puniſhment paſſing from us to him, who was made Sin for us, 2 Corinth. V. 21. Which Expreſſions are manifeſt Alluſions unto this Sacrifice on the great Day of Expiation: which was the moſt illuſtrious Figure of the Sacrifice of Chriſt; and ſhows, beyond all reaſonable contradiction, that Chriſt ſuffered in our ſtead, and not meerly for our benefit. For it is very evident, the Sacrifice offered on this day, was put in the place of the People; and all their Sins, that is, the puniſhment of them, laid upon its head. And it appears by the form of all other Sin-offerings, which were occaſionally offered at other times, that he who brought them put off the guilt, which he had contracted, from himſelf, and laid it on the Sacrifice, which was to die for him. Which he did by laying his hand on the head of it at the door of the Tabernacle, while it was yet alive. Then with his hand ſo placed, he made a Confeſſion of his p. 284Sins, for which he deſired forgiveneſs by the offering of this Sacrifice: That is, he prayed by theſe Rites, that the Beaſt being offered and ſlain, he might be ſpared from puniſhment; which was a plain transferring the guilt from himſelf unto his Sacrifice. Which being yet alive, and thus laded with his guilt, was then brought to the Altar, and there ſlain for the guilty Perſon: That is, it died in his ſtead; for there was no other reaſon of its being put to death there, and in that manner.

I have inſiſted the longer on this, becauſe nothing can better explain the true meaning of Chriſt's dying for us: which was by transferring the ſuffering due to our Sins, upon him; as the manner was in the Legal Sacrifices. Which was a thing, let me add, ſo notorious in the World, that other Nations from hence derived the like cuſtom, to that here mentioned by Moſes. Particularly the Egyptians, as David Chytraeus hath long ago obſerved, and ſince him many others out of Herodotus: who tells us (Lib. II. cap. 39.) that they made this Execration over the Head of the Beaſt which they ſacrificed; foreign that if any evil was to fall, either on themſelves who ſacrificed, or upon the whole Country of Egypt, it might be turned upon the head of that Beast. And this, he ſaith, was the cuſtom over all the Land of Egypt; and the reaſon why no Egyptian would taſte of the head of any Animal. Nor was this the Notion of the Egyptians only, but of other Countries alſo; who called thoſe Sacrifices which were offered for them foreign, being ſacrificed in their ſtead; and the Life of the Beaſt given for theirs. Thus the Greeks ſometimes ſacrificed Men, when ſome very heavy Calamity was fallen upon them, whom they called foreign, Expiations p. 285to purge them, for their Sins, by ſuffering in their room. For they prayed thus over him, who was devoted every year, for the averting Evils from them, foreign Be thou our Cleanſing; that is, our Preſervative and Redemption, or Ranſom. And with theſe words they threw him into the Sea, as a Sacrifice to Neptune. And thus the Maſſilienſes did, as Servius tells us (upon the 3d Aenead.) in time of a Plague, praying ut in ipſum reciderent mala totius Civitatis, that on him might fall the Evils of the whole City.

And ſhall ſend him away.] As ſoon as the Confeſſion was over, the Goat was ſent away.

By the hand of a fit man.] By a Man prepared before hand, (as the Ancients interpret it) or, that ſtood ready, for this purpoſe. Jonathan ſaith, he was deſigned for it the year before; others ſay only the day before; and that the High-Prieſt appointed him: who might appoint any body, whom he thought fit; but did not uſually appoint an Iſraelite, as they ſay in Joma, cap. 6. n. 3.

Into the wilderneſs.] It is not certainly known what Wilderneſs this was; but the Hebrews call it the Wilderneſs of Tzuk, which, they ſay, was ten Miles from Jeruſalem. And they ſay, that at the end of each Mile there was a Tabernacle erected, where Men ſtood ready with Meat and drink, which they offered to him that went with the Goat, leſt he ſhould faint by the way. And the Nobles of Jeruſalem, they add, accompanied him the firſt Mile; further than which they might not go, becauſe this day was a Sabbath. After which, they that were in the firſt Tabernacle accompanied him to the next; and they that were there to the third; and ſo forward to the laſt; that they might be ſure to have this great work done, of carrying their Sins p. 286quite away from them. So we read in the Treatiſe on this Subject, called Joma, cap. 6. ſect. 4, 5. which Maimonides hath explained, as I have now done.

Ver. 22. Verſe 22 And the Goat ſhall bear upon him all their iniquities.] This ſhows more fully ſtill, the nature of this Sacrifice, in which all their iniquities, i. e. the puniſhment of them was laid, that he might carry them away. For this Goat was not capable to bear their ſins, but only their puniſhment; as Chriſt alſo did, who knew no ſin, and yet was made ſin; by having the puniſhment of our ſins laid on him. For that this Scape-goat, which was loaded with their ſins, was a Sin-offering, is plainly ſaid before in this Chapter; and conſequently repreſented Chriſt (who is our Sin-offering) as well as the other part of this Sin-offering did, whoſe Blood was carried into the holy place. And in ſome regard this Scape-goat was a very notable repreſentation of him; if it be true, that our Saviour entred upon his Office, of being the Mediator of our reconciliation with God, upon this great Day of Atonement, which was the Day on which he was Baptized, as our Dr. Jackſon, together with ſome good Chronologers think. For though the Tradition of the Weſtern Church be, that his Baptiſm was on the Sixth of January, yet as Janſenius, and ſome others of the Roman Communion, do not think fit to follow it, ſo he judges it more probable to have been on the Tenth of September. In the beginning of which Month, when the Feaſt of Blowing of Trumpets was celebrated (as we read XXIII of this Book, 24.) John Baptist began to lift up his Voice like a Trumpet, and call the Jews to Repentance. Who accordingly flockt to him, and confeſſing their ſins, were baptized by him in Jordan; where our Saviour alſo being baptized on the Tenth day, which was the Day of Atonement, and p. 287being declared the Son of God by a Voice from Heaven, was immediately driven by the Spirit into the Wilderneſs, as St. Mark tells us I. 12. Which was a manifeſt indication (he thinks) to John Baptist, that this was the Redeemer of the World prefigured by the Scape-goat; who going into the Wilderneſs on the Day of Atonement, immediately after the People had made Confeſſion of their ſins, gave him to underſtand (who was well acquainted with the meaning of the Legal Rites) that he was ſent by God to take upon himſelf the Sins of the World, and carry them away, by being, in due ſeaſon, offered to God, and ſlain as a Sacrifice to God for them. And this he did at that very time, when the Paſchal Lamb was killed, (as I have ſhown upon XII Exod. 6.) to the end that they might take notice he was the Lamb of God, whoſe Sacrifice that Lamb prefigured: as by being led into the Wilderneſs on the ſame day the Scape-goat was carried thither, he ſhow'd that the Myſtery repreſented by that Ceremony, was exactly fulfilled in him.

This Notion of his I thought good to mention (though as far as I know, he is ſingular in it) becauſe it carries ſome probability in it, if what the Apoſtle ſaith, 2 Coloſſ. 17. be well conſidered, That the Law contained ſhadows of things to come, the body of which was Christ. Who was a Body conſiſting of ſo many different parts, and ſo compleat (as he obſerves) that no one, nor a few Legal Ceremonies, could perfectly fore-ſhadow it: But as the Ceremonies were many, and almoſt infinite; ſo every one did fore-ſhadow ſome part or piece of this compleat Body: That is, no remarkable part of it, no ſpecial Event or Action, which concerned our Saviour Chriſt, but was fore-ſhadowed by ſome or other Legal Ceremony. See Chriſt's Anſwer to John's Queſtion, numb. 62, 63, 64. And p. 288his Ninth Book upon the Creed, concerning the Conſecration of the Son of God, (which was printed ſeveral years after) ſect. 4. chap. 24. n. 5, 6, 7, 8. where he reſumes this Argument, and endeavours to anſwer this Queſtion; Why, ſince Chriſt was to accompliſh the Legal Prieſthood and Sacrifice, by his bloody Sacrifice upon the Croſs, he did not offer himſelf, and die upon this very Day of Atonement. To which he gives full ſatisfaction: but it is too long here to be inſerted.

Ʋnto a land not inhabited.] So the LXX. tranſlate the Hebrew word gezera, foreign, a Land into which no body came, or a deſolate Country. The Hebrew word properly imports a Land cut off (as Bochart. obſerves, Lib. II. Hierozoic. cap. 54. P. I.) that is, from habitable Countries: not which cuts off what is ſent into it, by its rugged and ſharp ſtones, as the Jews expound it. This ſtill ſets out the deſign of this Sacrifice, which was to free Men ſo perfectly from the puniſhment of their ſins, that they ſhould not fear the return of them any more. For this Goat was not meerly ſent into the Wilderneſs, but into the moſt inhabitable and inacceſſible part of it (as the Greek word properly ſignifies) where none were likely ever to ſee it again.

And he ſhall let go the Goat in the wilderneſs.] When he came to the laſt ſtage, no body accompanied him that led the Goat, any further; but he went the tenth Mile alone by himſelf; and the Men in the Tabernacle only ſtood looking to ſee what he did with it. And the Miſna ſaith (in the place before-named) that he threw it headlong down the Rock Tzuk; where, they ſay, it was broke in pieces before it came to the middle of it; or, as Jonathan ſaith, God raiſed a ſtorm which blew the Goat down with a mighty force. p. 289But this is contrary to the very words of Moſes, who ſaith, he was to let the Goat go, or diſmiſs him, in the Wilderneſs, to run whither he would. And it ſeems contrary alſo to the intention of this Law, which was that only one of the Goats ſhould be killed, the other let go alive. Whereby was repreſented, that their ſins, which were expiated by the Blood of the Sacrifice, ſhould not return again to be charged upon them. Or, that they were as free from their Sins, as the Leprous Perſon was from his Confinement, when the Bird was let fly into the Fields. Which perfect freedom from the puniſhment of their ſins, was further ſignified by the burning of the Fleſh, the Skin, and the Dung of the Sin-offering, without the Camp: which denoted that all memory of the ſins, for which this Expiation was appointed, was clean removed and aboliſhed.

The Jews will have it, that a piece of Scarlet Cloth being tied upon the Horns of this Scape-goat (as another was about the Neck of the Goat which was ſacrificed) when the Man had brought it to the top of the Rock Tzuk, he divided the Cloth into two pieces, and let the Goat go away with one, but tied the other to the Rock, that he might ſee when it changed colour, and became white, as they ſay it did when the Goat was thrown down headlong. Anciently indeed they ſay, this Scarlet Cloth was tied to the Gate of the Temple, and if it turned white when the Goat was ſent away, (as they pretend it uſually did) there was great joy among the People; becauſe it was a ſign their ſins were forgiven, according to that of the Prophet, I Iſa. 18. Though your ſins be as ſcarlet, they ſhall be white as ſnow, &c. But if it did not change its colour into white, they hung down their heads, and were full of ſorrow; they looking upon it as p. 290a Token of God's anger. Which I relate only for this purpoſe, that I may take notice how the ſame Authors, who tell this ſtory, confeſs, that for forty years before the deſtruction of the ſecond Temple, that is, from the time of our Saviour's death, this ſhred of Cloth never changed its colour at all. Which, if it be true, was a notable Token of the Wrath of God coming upon them, for their crucifying the LORD Chriſt.

Ver. 23. Verſe 23 And Aaron ſhall come into the Tabernacle of the Congregation.] All that the High-Prieſt did about the Scape-goat, was performed at the Door of the Tabernacle of the Congregation; where he laid his hands upon him, and confeſſed over him all their ſins, (See v. 20, 21.) which being done, and he having ſent the Goat away, he is now ordered to come into the Sanctuary it ſelf.

And ſhall put off the linen garments, which he put on when he went into the holy place.] See v. 4. The Jews ſay there were two ſorts of white Garments, which he wore on this day: One in the Morning, which were made of fine Linen of Peluſium, which was a third part of greater value than thoſe he wore in the Evening, which were of Indian Linen. Now here he ſpeaks only of the Garments that he wore in the Morning, wherein he had hitherto officiated; but is ordered, after he had done all this, to put them off; there being many other things to be ſtill performed upon this day; yea, he was to go once more into the holy place, in order to which he put on other Garments; as will appear in what follows.

And ſhall leave them there.] Never to be uſed more, either by him, or by any body elſe. But they were laid up when they were left; and new ones made againſt the next year, as the Gemara upon the third p. 291Chapter of Joma relates. And the ſame is affirmed by Maimonides, R. S. Jarchi, and others mentioned by Braunius, L. II. de Veſt. Sacerd. cap. 25. n. 9. R. Levi Barcelonita alſo gives the ſame Expoſition of it, Praecept. 99. and ſee Mr. Selden, Lib. III. de Synedr. cap. 11. p. 143.

Ver. 24. Verſe 24 And he ſhall waſh his fleſh with water in the holy place.] Either in the Laver which ſtood in the outward Court, or in a Room in the Tabernacle, which in after time was called Happervah; where the Prieſt, they ſay, waſhed himſelf upon this day, every time he changed his Garments. And this agrees well enough with the words of Moſes, which here follow, that when he had put on his Garments, he ſhould come forth; that is, from this Chamber, to perform ſuch Offices as are after mentioned. The end of this waſhing, in this place, ſeems to have been, that he might purifie himſelf after he had touched the Goat, which bare all their iniquities, v. 21. as the Man that carried him into the Wilderneſs was to waſh, after he had done that buſineſs, v. 26. Though others will have it, that it was in token he had now finiſhed the Expiation. Certain it is, here is another waſhing diſtinct from that mentioned v. 4. when he put on the white Garments. Which in part juſtifies what the Miſna ſaith in Joma, cap. 3. ſect. 3. that the High-Prieſt waſhed five times upon this day; all in the Houſe Happervah, except the firſt; which could not be in the Court of the Tabernacle, becauſe he was to waſh before he entred into it. For there were five Miniſteries to be performed upon this day, at each of which he changed his Garments; and between every Miniſtry, when he changed his Garments, he waſhed himſelf. There is a long Diſcourſe about this, and about waſhing his hands and his feet, in Torah Cohanim, p. 292quoted by our learned Country-man Mr. Sheringham, in his Annotations upon Codex Joma, p. 57. &c. which they endeavour to ground upon the very words of this Verſe.

Now as the leading of Chriſt into the Wilderneſs, upon the Day of Atonement, was fore-ſhadowed by the Ceremony of the Scape-goat; ſo his Baptiſm on the ſame day was as expreſly fore-ſhadowed or prefigured, as any event concerning him, either was or could be, by the Legal Ceremony here mentioned, of Aaron's waſhing his Body in the holy place. They are the words of Dr. Jackſon in Chriſt's Anſwer to John's Queſtion, ſect. 64. where he endeavours to make out this.

And put on his garments.] Viz. His other Garments, wherein he officiated upon other days; which the Jews call his golden Garments, to diſtinguiſh them from the white Garments; which alone he wore when he went into the moſt holy place. And the Jews call by this name of golden Garments, all the eight Garments of the High-Prieſt: four of which were common to him with the lower Prieſts, and were made only of Linen, (yet they never call them by the name of white Garments, which they appropriate to thoſe in which he went into the moſt holy place) the other four, which gave the name to all the reſt, were proper only to the High-Prieſt himſelf; viz. the Robe (which had Bells of Gold at the bottom) the Ephod, the Breast-plate, and the Golden-plate upon his forehead: which being put over the other four common Garments, made him appear as if he were all clothed in Gold. For they either conſiſted of ſolid Gold, as the Plate on his forehead; or had ſolid Gold appendant, as the Robe had; or had Gold interwoven, as the Ephod, and the Breaſt-plate. Now he put on p. 293theſe, after he had put off the Linen Garments mentioned v. 4, 23. which were never uſed, but when he miniſtred in the Holy of Holies; where he did not appear with the Breaſt-plate of Ʋrim and Thummim, and the reſt of the golden Garments, as ſome learned Men have imagined; particularly Corn. Bertram in his Book de Republ. Hebr. cap. 7. where he ſaith, Hujus Sacerdotis erat ſemel in anno adytum ſanctuarij adire, indutus ipſo Ephode. It belonged to the High-Prieſt to go once in the year into the moſt ſecret place of the Sanctuary, clothed with the Ephod. Which is directly contrary to v. 4. of this Chapter. But many other great Men have fallen into the ſame miſtake. See J. Braunius de Veſtitu Sacerdot. Hebr. Lib. II. cap. 20. n. 29. & cap. 25. n. 9, 10.

And come forth.] From the place where he put on his golden Garments, unto the Altar of Burntofferings.

And offer his burnt-offering, and the burnt-offering of the people.] I take this for the daily Evening Sacrifice, which uſually was one Lamb; but on this day was two Rams, one for himſelf, and another for the People; unto which there was an additional offering of ſeven Lambs of the firſt year; as they tell us in Joma, cap. 7. ſect. 3. But before this, they there ſay, he went and read to the People out of the Book of the Law, which was with great Ceremony delivered to him. And he might read either in his Pontifical Habit, or in his own Robes (which he pleaſed) for Reading was no Miniſtry, as the Gemara there obſerves. This pleading began at XXIX Numb. 7. &c. where the Sacrifice of ſeven Lambs is ordered upon this day.

p. 294And make an atonement for himſelf and the people.] Rather, having made an atonement: which was already done by other Sacrifices; not by theſe.

Ver. 25. Verſe 25 And the fat of the ſin-offering ſhall be burnt upon the Altar.] This alſo, I think, ſhould be tranſlated in the ſame manner, having burnt the fat of the ſinoffering: which was done, I ſuppoſe, in the Morning when both the Bullock and the Goat were offered for Sin, v. 11, 14. but was not mentioned till now, to ſhow that their Sacrifices were not perfected, till both Aaron and the People were reconciled to God; after which their burnt Sacrifices were acceptable to him. This burning of the Fat was ordered in all Sin-offerings, IV. 8, 10, 26. and therefore was not now to be omitted. And perhaps it was reſerved to be burnt, when the Fleſh of the Bullock and the Goat was burnt without the Camp, v. 27. which was in the concluſion of all the Services of this Day.

Ver. 26. Verſe 26 And he that let go the Goat for the Scapegoat.] After the Man had diſmiſſed the Goat, it was not lawful for him to return further back than one Mile, to the laſt Tabernacle; where he was permitted to reſt himſelf after his labour, and not remain all Night in the Wilderneſs. So they tell us in Joma, cap. 6. ſect. 6.

Shall waſh his clothes, and bathe his fleſh in water.] This Goat being a publick foreign, or Purgation (upon whom all their ſins were thrown) was extreamly impure: and therefore could not be touched, without rendring the Perſon, who led him away, unclean in the higheſt degree. Which was the reaſon that he was bound to waſh both his Clothes, and alſo his whole Body in water, before he could ſo much as come into the Camp. Porphyry obſerves the ſame cuſtom among the Heathen, who foreign, p. 295(as his words are) in ſuch kind of Sacrifices as thoſe for the averting Evils, permitted no Man who had meddled with them, to come into the City, or to go to his own Houſe, foreign, who had not firſt waſht his Clothes and his Body in ſome River, or in Spring-water, L. II. foreign, ſect. 44. For nothing is more known than that ſuch a kind of Purification for waſhing themſelves, was a Cuſtom all the World over; and continues to this day in the Eaſtern or other hot Countries; not only among the Mahometans, but the Pagans; who plunge themſelves frequently three times one after another into their Rivers, riſing up with their faces to the Eaſt, as all Travellers into thoſe parts tell us.

And afterward come into the Camp.] Have free Converſation with his Brethren; and I ſuppoſe, without any further Ceremony, be admitted to the Sanctuary.

Ver. 27. Verſe 27 And the Bullock for the ſin-offering, and the Goat for the ſin-offering.] Mentioned v. 11, 15.

Whoſe blood was brought in to make atonement in the holy place.] Of which we read in the ſame place, v. 14, 15.

Shall one carry forth.] But firſt they were ript up, and the Imurim, as they call them, (mentioned IV. 8, 9.) taken out, to be burnt upon the Altar. And then the Prieſt diſſected them, (as the Miſna ſaith in Joma, cap. 6. ſect. 7.) not into pieces, as was wont to be done in Burnt-offerings; but made only deep Inciſions, letting the parts hang ſtill together. Which being done, four Men, ſaith R. Solomon, carried them forth upon two Staves or Bars; one being not able to do it: and accordingly the LXX. tranſlate theſe words foreign, they ſhall carry forth. But one Perſon, it's p. 296likely, had the principal care, to ſee them burnt; which is the reaſon he only is mentioned.

Without the Camp.] Into a clean place, where the Aſhes were wont to be poured out, IV. 12. There were three Camps (as I noted before, XIII. 46.) the Camp of the People, unto which Jeruſalem anſwered in after times; the Camp of the Levites, unto which anſwered the Mountain of the Houſe (as they called it) the whole Circuit about the Temple; and the Camp of God, or the Sanctuary with all its Courts, unto which anſwered the Temple and its Courts. So Maimonides in his Treatiſe called Beth Habbechira, cap. 7. Now as theſe Sacrifices were carried to be burnt without the Camp of the People, when they were in the Wilderneſs; ſo they were burnt without the City of Jeruſalem, after the Temple was built there.

Which illuſtrates the words of the Apoſtle, XIII Hebr. 10, 11, &c. where he takes it for granted, as a thing they all knew, that Jeruſalem anſwered to the Camp of Iſrael: And from thence ſhows, that the Myſtery prefigured by this Goat, whoſe Blood was brought into the holy place to make atonement (as he ſpeaks in this Verſe) was accompliſhed in our bleſſed LORD and Saviour, who, that he might ſanctifie the People with his own blood, ſuffered without the Gate, as the Apoſtle there obſerves: that is, without the City, yet near the Suburbs of Jeruſalem; whoſe Type or Figure was the Camp of the Iſraelites in the Wilderneſs.

And the intent of the Apoſtle in this, and other ſuch like Obſervations, was to ſhow, that our Saviour's Sufferings on the Croſs, were a moſt true and proper Sacrifice; a Sacrifice fully ſatisfactory for the Sins of the World: or rather, more ſatisfactory for all the Sins of Men againſt the Moral Law of God, than the p. 297Sacrifices on the Day of Atonement, the Paſſover, or other Anniverſary Solemnities, were for ſins meerly againſt the Law of Ceremonies: As the Apoſtle ſhows in the foregoing part of that Epiſtle, IX Hebr. 13, 14.

And they ſhall burn in the fire their skins, and their fleſh, and their dung.] Here it is plain, there was more than one, who carried the Bodies of theſe Beaſts without the Camp; they being too heavy for any ſingle Perſon to bear. And they burnt them intirely, (See IV. 11, 12.) except what was offered upon the Altar. Yet Joſephus is pleaſed to except foreign, by which he ſeems to mean their Rumps, Lib. III. cap. 30. In which he forgot himſelf; for though theſe were comprehended under the Imurim of ſome Sacrifices, (See VII. 3.) yet neither here, nor in the fourth Chapter, v. 8, 9. is there any mention of this Fat; nor is it comprehended under the Fat mentioned above v. 25. which the Miſna in Joma ſays, was the Fat of the inwards only.

Ver. 28. Verſe 28 And he that burneth them.] The Vulgar Latin, I think, rightly tranſlates it, Quicunque combuſſerit, whoſoever burneth them: for there was more than one, as I ſaid before, imployed in this buſineſs.

Shall waſh his clothes, &c.] Being defiled by touching the Sacrifices, which were charged with ſo many ſins; as he that carried away the Scape-goat was, v. 26. where there is the very ſame order in the ſame words.

Now when all this was done, the Miſna ſaith (cap. 7. Joma, ſect. 4.) the High-Prieſt waſhed himſelf again, and put on his white Robes, which were proper to this day; and went into the moſt holy place, to fetch out the Cenſer, with the Diſh, or Cup, which p. 298he carrried in when he went to burn Incenſe, v. 12, 13. And when he came out from thence, he waſht, and put on his golden Garments, and offered Incenſe upon the golden Altar, and trimmed the Lamps. Which being done, they brought him his own Garments which he wore conſtantly; and when he had put them on, they accompanied him to his Houſe, where he entertained his Friends with a Feaſt, being come out of the Sanctuary in peace; that is, ſafe and in health. For by ſhifting his Garments, and waſhing ſo often, he was in danger to catch Cold, (as we ſpeak) and they did ſometimes fall into various Diſeaſes upon this occaſion, as P. Cunaeus obſerves out of Maimonides, L. II. de Repub. Hebr. cap. 14. and ſome died in the holy place, not having performed the Service duly. Which made it very reaſonable, that he and his Friends ſhould rejoyce, when he returned in health and ſafety.

Ver. 29. Verſe 29 And this ſhall be a ſtatute for ever unto you.] Till the coming of Chriſt, in whom all that theſe Sacrifices ſignified, was accompliſhed: who put an end therefore to this Legal Diſpenſation. See XII Exod. 14.

That in the ſeventh month.] When they had gathered in all the Fruits of the Earth, and thereby had the more liberty to attend ſuch a ſolemn Service. Which was the reaſon perhaps, why there were more Solemnities appointed in this Month, than in any other Month in the Year; as appears from XXIII. of this Book. It had been anciently alſo the firſt Month of the year, being the Month, it's likely, wherein the World was created: But upon the deliverance of Iſrael out of Egypt, the Month Abib, by God's ſpecial command, was ordered to be the firſt. Yet not abſolutely, but only in reſpect of that which was moſt eminent, viz. for the Eccleſiaſtical Account: For as to their Civil or Temporal p. 298Affairs, the ſeventh Month (Tiſri) ſtill retained the precedence.

On the tenth day of the month.] The Arabians imitated this; calling the Faſt of the Tenth day of the Month Moharram, by the name of Aſhura; which is exactly the Aſhor (tenth day) here mentioned by Moſes; from whom theſe People derived it, before the appearance of Mahomet: Who finding the Jews, when he came to Medina, faſting upon this day Aſhura, askt them the reaſon of it; who told him (as the Mahometan Writers report) it was in remembrance of Pharaoh's being then drowned in the Red Sea: whereupon he ſaid, I have more to do with Moſes than you, and thereupon commanded his Followers to faſt on this day. See Dr. Pocock upon Abal-Farajius concerning the Manners of the Arabians, p. 309, 310. But this is plainly an idle Tale invented by him, or his Followers; for the Jews would rather have feaſted, than faſted upon the day of ſuch a Deliverance. But it ſhows that this Day was remarkable among the Jews, and ſolemnly obſerved by them, whereſoever they were; and was choſen by God, rather than any other Day of the Month, (if we may believe Maimonides, More Nevoch. P. III. cap. 43.) becauſe it was the day on which Moſes came down from the Mount, with the ſecond Tables in his hand, and proclaimed to the People the Remiſſion of their great Sin, in worſhipping the golden Calf; in memory of which it was ordered to be intirely a Day of Repentance, and of Divine Worſhip.

Ye ſhall afflict your ſouls.] By Faſting and Abſtinence, not only from all Meat and Drink, but from all other Pleaſure whatſoever. Inſomuch that they might not waſh their Faces, much leſs anoint their Heads, nor wear their Shoes, nor uſe the Marriage p. 300Bed; nor read (if their Doctors ſay true) any portion of the Law, which would give them delight: For example, the ſtory of their coming out of Egypt, and leading them through the Red Sea, &c. ſo far is the Mahometan ſtory from having any colour of truth. It is likely alſo, that to increaſe their Grief, they rent their Clothes, (as they did in other Faſts in after times) put on Sackcloth, girded it cloſe to their Fleſh, ſprinkled Aſhes on their heads, &c. Which were all intended, no doubt, to work in them an inward ſorrow for all their ſins, with an hearty abhorrence of them, and reſolution to mortifie and abſtain from them. For though the word Soul be generally expounded the ſenſitive part of us, which is afflicted by faſting, (as the Prophet Iſaiah expounds this Phraſe, LVIII. 3, 5.) yet it is abſurd to think that God was pleaſed with this alone, without that inward Compunction of Mind, which made them break off their ſins by righteouſneſs: which the Prophet there declares was the only acceptable Faſt to the LORD.

The Hebrew Doctors here obſerve, that they did not afflict little Children on this day, by making them faſt from all Food, till they were of the Age of Eleven years: But only taught them what they were to do when they came of Age, that they might be accuſtomed to the Precept. See Joma cap. 8. ſect. 4.

And do no work at all.] Not only abſtain from all Pleaſure, but from all Labour whatſoever: nothing being to be done upon this day, but Confeſſing of Sins, and Repentance; as Maimonides expreſſes it in the place before-mentioned.

Whether it be one of your own Country, or a Stranger that ſojourneth among you.] The Hebrew word Ezrach is extant only here and XXIII. 42. which ſignifies as much as one that had his original among them, being p. 301born an Iſraelite, as it is there expreſſed. The oppoſite to which is gher (a Stranger we tranſlate it) one that was of another Nation, but had embraced the Jewiſh Religion, and lived among them; who in the New Teſtament is called a Proſelyte.

Ver. 30. Verſe 30 For on that day ſhall the Prieſt make an atonement for you.] If upon this day, they afflicted and humbled their Souls (as Conr. Pellicanus gloſſes) with faſting, and prayer, and anguiſh for their ſins, with alms alſo; beſeeching God's mercy with tears and ſighs in ſackcloth and aſhes; reſting from all ſervile works, and devoted wholly to the LORD.

To cleanſe you.] From all the Tranſgreſſions and Sins mentioned v. 16. from which both the High-Prieſt, and his Family, and all the People were to be purged on this day. For which reaſon the greateſt care was to be uſed, to ſee it rightly obſerved, becauſe all their happineſs depended upon it. For the Land of Canaan was promiſed them, upon condition that they kept the Law, offering all the Sacrifices therein preſcribed; eſpecially this great Sacrifice, which was to cleanſe them from the guilt of all their Neglects, or Breaches of this Law. Which ſhould teach us Chriſtians to conclude, That as the Inheritance of that good Land, was aſſigned the Jews in conſideration of their Sacrifices, as the condition of that Covenant, by which they were preſcribed; ſo the Inheritance of the Kingdom of Heaven, is made over to us by the Covenant of Grace, in conſideration of the Obedience and Sufferings of Chriſt Jeſus, of which they were a Figure. For it is his Blood that cleanſeth us from all unrighteouſneſs, (as St. John ſpeaks) and ſecures our Claim to the heavenly Inheritance.

p. 302That ye may be clean from all your ſins.] If a Man was bound to offer Sacrifice for any ſin that was certain, he was not excuſed from it by this Sacrifice on the Day of Expiation; but was bound to make that other Sacrifice alſo. But the Day of Expiation freed thoſe, who were bound to offer Sacrifices for dubious Offences. So Maimonides ſaith (in his Treatiſe of Offences committed through Error, cap. 3. ſect. 9.) that thoſe ſins which were known to none but God, were taken away by this ſolemn Day of Expiation, without any other Sacrifice. But the Miſna in the laſt Section of Joma, acknowledges very honeſtly, that the Day of Expiation did not purge Men from the guilt of the Offences they had committed againſt their Neighbour, unleſs they firſt gave him Satisfaction.

Before the LORD.] Who dwelt among them, and would continue to do ſo, if they obſerved his Laws, and took care to be thus cleanſed from all their ſins. But leaſt any Man ſhould miſtake this matter, it may be here fit to obſerve, that there were no Sacrifices at all appointed by the Law of Moſes for Capital Offences; and therefore when he ſpeaks here of making them clean from all their ſins upon this day, ſuch as theſe (for inſtance, Murder, Adultery, Idolatry, &c.) are not included: for this great Sacrifice could not obtain a Pardon for them, but only for Offences committed againſt the Ritual Laws contained in this Book, and that alſo when they were committed through Error or Ignorance: for if they were done preſumptuouſly, cutting off was threatned to them. See XV Numb. from v. 22. to v. 32. And this appears plainly from the Sacrifices themſelves that are here appointed; which had no vertue in them from their own worth and value, but only from God's Inſtitution, to p. 330make Expiation for any Sin. For the death of a Bullock or a Goat, was not of ſuch account with God, that it could prevail for the taking away of guilt, unleſs he had given it ſuch a power. And that power which he was pleaſed to allow unto them, was neither infinite, nor could it be ſo. For the guilt that they were principally deſigned to aboliſh, was not of ſuch a nature as to require ſuch an Expiation: It ariſing from things which were neither good nor evil in themſelves; and therefore could not create ſuch a guilt. Such were all the uncleanneſſes from certain natural Fluxes, from touching a dead Body, and innumerable other ſuch like Impurities: which depending wholly upon the will of God, who by a poſitive Law made ſuch things to bring Men under a guilt; by the ſame Will he appointed a proportionable Expiation of it by theſe Sacrifices, whoſe power to cleanſe depended alſo purely upon his pleaſure. And if they had any vertue to purge Men from the real guilt of ſins committed againſt the Eternal Laws of God; this they had not of themſelves, but from the moſt gracious Will of God, who was pleaſed to apply to this purpoſe, the future Satisfaction of the immaculate Lamb of God, of which theſe Sacrifices were a Shadow and Type. For a Body being prepared for the Son of God, and he offering himſelf for us, that was a Sacrifice of ſuch infinite value in its own nature, that it expiated all manner of ſins of all Men. To this effect, that excellent Perſon Joh. Wagenſeil diſcourſes, in his Confutation of R. Lipman's Carmen Memoriale, p. 488.

Ver. 31. Verſe 31 It ſhall be a Sabbath of rest unto you.] In the Hebrew the words are a Sabbath of Sabbaths, i. e. a great or perfect Sabbath, like that of the Seventh day in every Week; on which they might do no manner of p. 304Work. And ſo the Seventh day is called juſt as this is, a Sabbath of Rest, or Sabbath of Sabbaths. See XXXI Exod. 15. XXXV. 2. which gave occaſion to thoſe jeers we meet withal in Martial and others, at the Jews faſting on their Sabbath days: For reading Moſes his Books careleſly, they fancied the Jews obſerved as ſtrict a Faſt upon every Sabbath day, as they did on this, which was but once a year.

And ye ſhall afflict your Souls by a ſtatute for ever.] See v. 29.

Ver. 32. Verſe 32 And the Priest whom he ſhall anoint, &c.] The High-Prieſt, who ſhould be anointed and conſecrated in his Father's ſtead, (when he was dead) is here ordered to make this Atonement yearly. That is, what was now done by Aaron, was to be done by every High-Prieſt ſucceſſively, when he was legally put into his Office; by veſting him with the Prieſtly Garments, anointing him, and offering the Sacrifices of Conſecration, VIII. 7, 10, 22.

This Statute confined the ſacred work of this day to the High-Prieſt, who alone could perform it: But it ſhows withal, as the Apoſtle obſerves, the great imperfection of this Legal Prieſthood, which could not, by reaſon of death, continue always in one Perſon: but there were many Priests, ſucceeding one another in the Office, which became often vacant. Whereas our great High-Prieſt, becauſe he continueth for ever, i. e. never dies, hath an unchangeable Prieſthood: and therefore is able to ſave to the uttermost, or evermore, thoſe that come to God by him, VII Hebr. 23, 24, 25.

And ſhall put on the linen clothes, even the holy garments.] He was to take a ſpecial care not to officiate on this day, in any other Garments, but thoſe mentioned v. 4. which were peculiarly appropriated to p. 305this Service, and called the white Garments; which were a Figure perhaps of the perfect Purity of our great High-Prieſt, who, as it there immediately follows, (VII Hebr. 26.) is holy, harmleſs, undefiled, ſeparate from ſinners.

Ver. 33. Verſe 33 And he ſhall make an atonement for the holy Sanctuary, &c.] In this Verſe he only ſums up the whole duty of the day; in which a general Atonement was made, for all Things, and for all Perſons. The only thing to be obſerved is, That the Expiation of the Sanctuary, the Tabernacle and the Altar, preceded the Expiation of the Prieſts and of the People, who were to be expiated by the Sacrifices offered there. But the Expiation of the High-Priest himſelf, who was to make the Expiation of the Sanctuary, preceded all the reſt; as is apparent from v. 11.

Ver. 34. Verſe 34 And this ſhall be an everlaſting ſtatute.] The repetition of this the third time (See v. 29, 31.) ſhows of how great importance it was, that this annual Solemnity ſhould be obſerved.

Ʋnto you.] The High-Prieſts (before-mentioned) of whom he ſpeaks in the Plural Number, becauſe none of them could continue always, (as I obſerved v. 32.) but enjoyed the Office ſucceſſively, upon the death of their Predeceſſors.

To make an atonement for the Children of Iſrael, for all their ſins once a year.] This is only a repetition of what was ſaid v. 30. that it ſhould be incumbent on the High-Prieſt by a perpetual Obligation, to make an Atonement for the Peoples ſins on this day; as it was incumbent on the People (v. 29.) to afflict their Souls upon this day.

And he did as the LORD commanded Moſes.] The Service of this day was immediately performed by Aaron, according to the fore-named order.