And this shall be an everlasting statute unto you. In the seventh month, on the tenth of the month, ye shall afflict your souls, and do no work at all, the home-born, and the stranger that sojourneth among you;
Leviticus 16:29 turns from the high priest's work inside the sanctuary to the people outside it. Once a year, on a fixed date, everyone in Israel — native or foreigner — had to stop all work and afflict their souls.
One writer asks what an outsider would have seen on that day, and what the stillness itself was saying.
Imagine a foreigner in the camp on the Day of Atonement. What a sight must have met his eye! The whole camp was at rest. The noise of daily work had all died away. No work of any kind went on anywhere in that vast encampment. Yet it was not the weekly sabbath. On the sabbath day they rested, and gave rest to their servants and cattle as well. On this day they were afflicting their souls, while the high priest was making atonement for their sins. This resting was full of meaning. It spoke of their helplessness in the matter that concerned them so closely. The afflicting of their souls showed how much they cared about all that was happening.
The phrase describes something visible, and the danger of leaving it out was severe.
They kept the day on the tenth day of the seventh month. It was a Sabbath of rest, and on it they were to afflict their souls. What is called "afflict" was fasting, the outward sign of inward sorrow over sin. When they left this out, the atonement did not benefit them at all — "For whoever is not afflicted on that very day shall be cut off from his people." Only true faith, shown by repentance, gives the sinner a share in the great work of atonement.
One writer names two marks in everyone whose heart truly rests on the atonement.
A certain state of heart goes with knowing that infinite work of the Lord Jesus. The man whose heart is not moved to match it is not a true believer. First, he was to afflict his soul on that day, not to be merry. Wherever there is genuine faith, there is genuine repentance; where souls do not feel their sins, it is pointless to look for the forgiveness of them. There is no light talk about receiving the word with joy. Instead there is deep self-judgment, resting on that most solemn, humbling scene where the Lord Jesus died for us. Second, there was no pretence of working on that day; it was to be a sabbath day, the work was Another's. There was no thought of their doing anything towards atonement, but real brokenness of spirit.
One writer weighs the words "a statute forever," then asks what happens when someone is brought to God today.
"And it shall be a statute to you forever." We do not hear that said about any minor matter. The Day of Atonement stands on its own, separate in dignity from every other. The first point pressed, and most plainly, is the affliction of the soul. Atonement was not to be a matter of mere joy, in case it slipped into lightness. Where is there an act set up by God so searching? ... What is a soul being brought to God by the gospel, but the present application of that great Day to that person?
The same date came round every year, and that repetition carried its own message.
"In the seventh month, on the tenth day of the month, you shall afflict yourselves," they had been told. But on that day, Israel knew that atonement had been made for just one year. For the remnant this affliction of soul will happen once for all, when it knows true atonement. During the thousand-year reign of Christ there will no longer be room for the Day of Atonement. There will be room only for the Passover, as a memorial of the sacrifice of the Lamb.
Set among the yearly feasts, the day looks ahead to a national change of heart.
Here the emphasis falls on the removal of all work on that day. It falls even more strongly on the affliction of heart and soul that was to mark the people. Seen in its setting among the other feasts, it foretells a great spiritual awakening in Israel. That awakening will produce repentance of unusual depth and reality, as predicted in Zechariah 12:10-14. This inward work of grace will create a nation morally fit to enter the blessing of Christ's thousand-year reign.
- Rest — Stopping all work confessed helplessness. Atonement was Another's work, and nobody could add to it.
- Sorrow — "Afflict your souls" meant fasting, the outward sign of inward grief over sin. Without it, the atonement brought no benefit.
- Repentance — Where faith is real, repentance is real. Where people do not feel their sins, they should not expect forgiveness.
- Reach — The same statute covered the native-born and the foreigner living among them, on one date fixed by God.
- Result — The day returned each year because it covered only one year. It points to a repentance felt once for all, and to a nation made fit for blessing.
for on that day shall atonement be made for you, to cleanse you from all your sins shall ye be clean before Jehovah.
One sentence sums up the whole day of atonement. The priest acts, the people rest, and God calls a nation clean. Three phrases carry the weight: "cleanse you," "from all your sins," and "before the LORD."
The word itself carries a picture. One writer links its meaning to God living among a sinful people:
The LORD set apart the tenth day of the seventh month each year as the Day of Atonement. On that day the sins of the nation were atoned for — that is, covered. "Atonement" means "covering." Only in this way could the LORD dwell among Israel.
The words "for you" put the work in someone else's hands. The chapter shows how little the people had to do with it:
Look at the chapter and you find two things. The people did nothing. And the priest, who did everything for the people, did nothing to the people. He did not even sprinkle the blood on them. Yet he made atonement for them, and cleansed them, and they were clean from ALL their sins before the Lord. Ah, there is the point; they were clean before the Lord, not in themselves. That is just what John's words mean — "the blood of Jesus his Son cleanses us from all sin." It is before the Lord, before a holy God. It cannot mean that we are clean in ourselves; for in the very same chapter it says, "If we say we have no sin, we deceive ourselves, and the truth is not in us."
Israel had to rest and to afflict themselves. Being shut out of the work taught two lessons at once:
Resting from all work, they were not to sit at home listless and unconcerned while the High Priest was inside the sanctuary. They were to afflict their souls. Atonement was God's gracious provision for His people who had sinned... Two things they were to learn — and not only they. First, another made atonement for their sins on their behalf, yet they were not to think lightly of sins. Those sins called for the death of the holy Lamb of God and the shedding of His blood, as we now know. Second, God will have the sinner own that he cannot have a hand in that work.
Another writer draws out why no one was allowed to work that day:
Suppose our works were as good as we have to admit they are bad. Even then, how fitting to rest before the infinite work of the Saviour in atoning for sinners!... His people, and even the stranger living among them, were forbidden all manner of work on that day. No lightness of heart on the one hand, and on the other no presuming to add their works to that great work.
The cleansing was real, but it stopped short of the conscience:
The great act that made Israel a worshipping people was the sacrifice of the great day of atonement. This was a yearly solemnity... Israel then stood on that day as the worshipping people of the Lord. But they did not stand with a purged conscience. Their sacrifices could never give that. It is impossible for the blood of bulls and goats to take away sins. It needed other blood — the blood of the One whom the letter to the Hebrews presents as the Son.
What the yearly ritual could not reach, one sacrifice has now reached:
The blood of bulls and goats could only satisfy for a time. The blood of Christ purges the conscience completely and for ever. So the worshippers, once purged (no repetition, remember), have "no more conscience of sins." Note, it does not say "no more consciousness of indwelling sin," but "no more conscience of sins." The conscience no longer charges us with guilt, because all the guilt was charged to the One who died in my place.
The phrase "no more conscience of sins" follows an older translation of Hebrews 10:2.
One writer reads the day's mourning as a picture of something still ahead for Israel:
Here the stress falls on the removal of all work on that day. It falls even harder on the affliction of heart and soul that was to mark the people. Seen in its setting among the other feasts, the day points forward to a great spiritual awakening in Israel. That awakening will produce repentance of unusual depth and reality, as Zechariah 12:10-14 predicts. This inward work of grace will create a nation morally fit to enter millennial blessedness.
- Covered. "Atonement" means covering. Covering Israel's sins is what let God live among them.
- Cleansed by another. The priest did everything for the people and nothing to them; they added no work of their own to his.
- Clean before the LORD. The cleansing is a standing in God's sight, not a claim to be sinless in oneself.
- Conscience cleared. Repeating the day each year proved animal blood could not purge the conscience. Christ's one offering does, and for ever.
- Coming. Israel has yet to keep this day in heart. Deep repentance will then produce a nation ready for blessing.
A sabbath of rest shall it be unto you, and ye shall afflict your souls [it is] an everlasting statute.
The day of atonement ends with two commands for the whole nation: rest completely, and afflict yourselves. Both are fixed as a permanent statute. Everything that mattered that day happened inside the sanctuary, and the people could not go in. So what were they to do while the high priest worked for them?
The ban on work matched the work God was doing for them. Man had nothing to add to it.
Suppose our works were as good as we sadly have to admit they are bad. Even then, how fitting for us to rest before the infinite work of the Saviour in atoning for sinners! In the perfection of His sacrifice, God's will has not only blotted out our sins but set us apart to God as a settled fact. What more is needed by man? So God forbade His people — and even the stranger staying among them — to do any work at all on that day. That was the fitting way of recognising that the work was all His, with nothing of ours mixed in. There was to be no lightness of heart on one side, and on the other no presumptuous adding of their works to that great work which was then done and made known to the people of God.
The stillness of that day was not the usual weekly rest. Both the stillness and the sorrow carried a message.
It was not the weekly sabbath. But the people were resting from all work as strictly as if it were the seventh day of the week. On the sabbath day they rested, and so gave rest to their servants and cattle. On this day they were afflicting their souls, while the high priest was making atonement for their sins. This resting was deeply expressive. It spoke of their helplessness in a matter that concerned them so closely. The afflicting of their souls showed how deeply they cared about all that was happening.
So why mourn on the day their sins were dealt with?
The first point pressed here, and the clearest of all, is the affliction of the soul. Atonement was not to be a matter of mere joy, in case it should sink into lightness. Where is there an act instituted by God so searching?
But how much does this inward state matter?
A certain state of heart goes with knowing that infinite work of the Lord Jesus. The man whose heart is not moved to match it is not a true believer… Wherever there is genuine faith, there is genuine repentance. Where souls do not feel their sins, it is pointless to look for the forgiveness of them.
The same order holds when people come to God today. Joy is not denied, but it comes second.
Until the soul is set free by faith in the work of Christ, it is not rightly fitted for sharing the expression of joy. Still less is it wise to reason or persuade people into believing too early that they are saved. That injures the conscience, and the grace of the Lord as well. It would make inward dealing quite unnecessary. It would put an appeal to the feelings in place of bringing Christ's work of atonement to the burdened spirit. The right thing is for the conscience to be awakened and cleared first. The feelings then have their proper work and expression afterwards.
Why does the verse bother to fix this day as a permanent statute?
The Spirit of God urgently affirms that this is to be an everlasting statute. We do not hear this about any minor matter. The Day of Atonement stands by itself, separate in dignity from all others.
Mackintosh looks ahead to a coming day when rest and mourning will meet again.
It will be a bright and blessed "Sabbath of rest" when the mourning remnant gather around the open fountain in the spirit of true repentance. Then they will enter into the full and final results of the great day of atonement. They will "afflict their souls," no doubt. How could they do otherwise, while fixing their repentant gaze "on him whom they have pierced"? But what a Sabbath they will have!
- Rest — The ban on work says man adds nothing to atonement. The whole nation, and the foreigner among them, stood still while the high priest worked for them.
- Affliction — Rest came with sorrow of soul. Atonement is too searching to be met with light hearts.
- Test — A soul that does not feel its sins has no ground to expect forgiveness. Real faith and real repentance travel together.
- Order — Conscience is cleared first, and joy follows after. Pushing people into early gladness skips the very dealing this day pictures.
- Forever — The statute points on to a day still ahead. A mourning people will look on the One they pierced and enter the rest His work secured.
And the priest who hath been anointed, and who hath been consecrated, to exercise the priesthood in his father's stead, shall make atonement; and he shall put on the linen garments, the holy garments.
Leviticus 16 has set out the whole ritual of the Day of Atonement, and it closes by naming the man who must carry it out. That raises three questions: why this one man, why those clothes, and why the words "in his father's place"?
The chapter closes on a person, not a ceremony. Commentators say this priest points past Aaron himself:
This priest is a picture of Christ. He has been not only the great sacrifice Israel needed, but the one Mediator between God and men. He intercedes, and He has offered Himself for us. He is the One through whom Israel is blessed, and the One who sanctifies the whole temple service. He makes atonement for the priests (the priestly family, the Church) and for the people (that is, Israel).
The high priest normally wore garments of glory and beauty. On this one day he left them off and wore plain linen, and the work itself explains why:
He did not find acceptance because of his garments, but because of the blood of the sin offering. He washed himself in water and put on the holy linen garments. He could not wear the garments of glory and beauty that day, and his everyday garments were not used then either. Only a pure man could do this work, so he wore holy garments that spoke of purity. It was work which, once truly done, could never be repeated. So he wore garments kept for that one service only... The holy garments for the day of atonement spoke of His spotless holiness. Was Aaron the man who answered to all this? No. By washing his body in water before he put them on, he showed that he was only a picture.
At his consecration Aaron was anointed by himself, with no blood on him first, and that order carries weight:
He is anointed without blood as a figure of Christ. The One whom Aaron pictured was completely holy and did not need the blood. So we read that when He began His mission to Israel, the Holy Spirit anointed Him at His baptism. He received the Holy Spirit, His anointing, on the ground of His absolute holiness. God seals and anoints His people on a different ground: their perfect cleansing by His precious blood.
Those four words admit something: this priest will die, and someone else must take over. One writer builds a contrast between two priesthoods on them:
The order of Aaron was continued by succession. It had to be. Aaron was a man in the flesh, and the law provided for the son who would minister in his place if he died... Succession is the only way man knows to keep anything going, and it has to be human order... But God has made other provision for His church: His church has no priesthood handed down from one man to the next. The Son is made Priest, not by a law about bodily descent, but by the power of an endless life.
Succession cost the worshipper something as well:
A priest could sympathise with and help, as far as he was able, those he served as priest. But death cut him off. Another priest rose in his place, a stranger to the sorrows of those who had drawn near to the priest before him. With Christ how different! He has triumphed over death, and He continues for ever in an unchangeable priesthood: "You remain" and "You are the same."
One man, once a year, going in with fear — that was the height of privilege here. Set it beside what believers have now:
How is it with the Christian? He has freedom of access, not just into the holy place but into the holiest of all. Christ's blood now gives boldness at all times to all saints. Aaron went in trembling, only once a year, with incense and blood that had to be renewed each time, and only into a figure of the true sanctuary. The gospel goes far beyond the highest privilege of priesthood, and far beyond the privilege of the highest priest of all.
- Person. The verse ends on the priest himself. Commentators read him as a picture of Christ, the one Mediator, who makes atonement for the priestly family and for the people.
- Purity. Linen replaced glory and beauty, because only a pure man could do this work. Even so, the blood made him acceptable, not his clothes.
- Power. Aaron was anointed alone, with no blood, picturing Christ, who was holy and needed no cleansing. God anoints His people only after His blood has cleansed them.
- Passing. "In his father's place" admits that this priest dies. Succession is man's way of keeping things going, and each new priest was a stranger to the sorrows the last one had carried.
- Permanent. Christ's priesthood passes to no one. So access is no longer one trembling visit a year, but boldness at all times through His blood.
And he shall make atonement for the holy sanctuary; and for the tent of meeting, and for the altar shall he make atonement; and for the priests, and for the whole people of the congregation shall he make atonement.
Commentary for this verse has not been generated yet.
And this shall be an everlasting statute unto you, to make atonement for the children of Israel [to cleanse them] from all their sins once a year. And he did as Jehovah had commanded Moses.
The closing line of Leviticus 16 turns the whole Day of Atonement into permanent law. One day each year, one man, one entry into the holiest place, and atonement for a whole nation. Why did God fix this for ever? And what does "once in the year" say about whether the work was ever finished?
God does not make trivial things permanent. The wording sets this day apart from every other date in Israel's calendar. And the first thing it demanded was not celebration but self-humbling.
The next thing that the Spirit of God affirms urgently is, "And this shall be a statute forever for you" (34). We do not hear this about any subordinate matter. The Day of Atonement stands by itself, separate in dignity from all others: "you shall afflict yourselves and shall do no work, either the native or the stranger who sojourns among you" (29). The first point insisted on, and most clearly, is the affliction of the soul. Atonement was not to be a matter of mere joy, so that it would never sink into lightness. Where is there an act set up by God so searching?
"Once in the year" sounds final. But a sacrifice that comes back next year has not settled anything. Hebrews builds an argument on exactly that.
In Hebrews 10 this principle is applied to the sacrifice. Its repetition proved that sin was there. Christ's sacrifice was offered only once, and that proved its eternal effectiveness. If the Jewish sacrifices had made the worshippers truly perfect before God, they would have stopped... For if the sacrifice had made them perfect for good, they would have had no more conscience of sins, and could never have thought of repeating the sacrifice.
The day came back every year, and that taught Israel something about themselves.
Year by year it was to remind the people of their sins. It gave them, in picture form, a settlement of those sins, and a cleansing of the sanctuary and their religious system on earth. So, reminded of their sins, the day was to be one of affliction and mourning and stopping of work. In this way Israel learned that in the work of atonement their works had no place.
The word used in this verse has a limit built into it. It does not carry the same idea as the New Testament word for forgiveness.
The word used so often in the Old Testament is "atonement," and its literal meaning is "covering."... We read in Hebrews 10:18 that "where there is forgiveness of these, there is no longer any offering for sin." The word translated "forgiveness" means "a sending away," and not just a covering. So in the Old Testament we find sin covered for a time, in the forbearance of God, while it waited for the full sending away of sin. Only the death and resurrection of Christ accomplished that.
What the day could not do shows up in the worshipper's conscience.
The sacrifices offered under the first covenant did not make the worshippers perfect. If they had, there would have been no need to repeat them year after year without stopping... The Day of Atonement came round every year, and each time the high priest entered the holiest place with the blood of others. But it did not cleanse the worshippers. Their conscience about sins remained, and they could not go in themselves.
A statute repeated for ever makes the one sacrifice of Christ stand out.
The Day of Atonement came once a year, every year, by a statute that never ended. That stands in strong contrast to the one perfect sacrifice of the Lord Jesus. By that one sacrifice the believer is made perfect for ever.
The command to afflict the soul reaches beyond ancient ritual. Commentators see it pointing forward to a national turning.
The repeated command to afflict their souls on this great day carries an important prophetic meaning for the Lord's earthly people Israel... the Day of Atonement points to the moral effect produced in them when they look on Him whom they have pierced, and mourn for Him. At that time they will also learn and confess that He was wounded for their transgressions.
- Statute — God made this day permanent law. Its first demand was self-humbling, not celebration. No other day is set apart with such dignity.
- Covering — the Old Testament word means covering. In His forbearance God covered sin for a time, waiting for the full sending away of sin.
- Repetition — a sacrifice repeated every year proves sin is still there. Had it made the worshippers perfect, it would have stopped.
- Conscience — the people watched but never entered. The blood was the blood of others, so their conscience about sins remained.
- Completion — one offering has perfected the believer for ever. The day itself still waits its final answer, when Israel looks on Him whom they pierced and mourns.