Exegetical and Hermeneutical Commentary of Leviticus 16:29
And [this] shall be a statute forever unto you: [that] in the seventh month, on the tenth [day] of the month, ye shall afflict your souls, and do no work at all, [whether it be] one of your own country, or a stranger that sojourneth among you:
29. in the seventh month, etc.] A certain sanctity attached to the day which closed the first decade of the month. See Driver on Exo 12:3. In view of the fact that the Feast of Ingathering was placed five days later, Dillm. suggests that from very early times there may have existed a ceremonial of purification in preparation for that festival.
The choice of the 24th day of the same month for the solemn service of confession of sin in the time of Nehemiah (Neh 9:1) seems to shew that this statute, whatever be its age, was not on that occasion considered to be binding.
afflict your souls ] Here and Lev 16:31, Lev 23:27; Lev 23:29; Lev 23:32, Num 29:7 of the Day of Atonement; the expression occurs Num 30:13; Psa 35:13 (with the addition of ‘with fasting’); Isa 58:3; Isa 58:5 (also with ref. to fasting) : cp. Ezr 8:21; Isa 58:10.
the homeborn, or the stranger ] See notes on Lev 17:13; Lev 17:15.
Fuente: The Cambridge Bible for Schools and Colleges
Statute of yearly atonement (29 34)
On the annual Day of Atonement the people are to practise self-denial and to abstain from work. According to Benzinger this section forms an original and independent law (with the exception of 34 b), involving a simple rite for expiation of guilt, and afterwards combined with directions as to the conditions under which the high priest should enter the Holy of Holies. See App. p. 163.
Fuente: The Cambridge Bible for Schools and Colleges
Seventh month, on the tenth day – The month Ethanim or Tisri, as being the seventh in the Sacred year, has been called the sabbatical month. On the first day was celebrated the Feast of Trumpets Lev 23:24, the tenth day was the Day of Atonement, and on the fourteenth day the Feast of tabernacles commenced (Lev 23:24 note; Exo 23:16).
Afflict your souls – The old term for fasting; but its meaning evidently embraces, not only abstinence from food, but that penitence and humiliation which give scope and purpose to the outward act of fasting. The Day of Atonement was the only public fast commanded by the Law of Moses. See further directions in Lev 23:27-32. On fasts observed in later times, see Zec 8:19, and margin reference.
A stranger that sojourneth among you – Rather, the foreigner who dwelleth among you. See Exo 20:10 note. The meaning is, one of foreign blood, who dwelt with the Israelites, had abjured false gods, and had become familiarly known to his neighbors, e. g. the Kenites (Jdg 4:11, etc.); the Gibeonites Josh. 9; and a considerable portion of the mixed multitude (compare Exo 12:38, Exo 12:48). As the foreigner had the blessing and protection of the Law he was bound to obey its statutes.
Fuente: Albert Barnes’ Notes on the Bible
Verse 29. The seventh month, on the tenth day of the month] The commandment of fasting, and sanctifying this tenth day, is again repeated Le 23:27-32; but in the last verse it is called the ninth day at even, because the Jewish day began with the evening. The sacrifices which the day of atonement should have more than other days, are mentioned Nu 29:7-11; and the jubilee which was celebrated every fiftieth year was solemnly proclaimed by sound of trumpet on this tenth day, Le 25:8-9. A shadow, says Mr. Ainsworth, of that acceptable year of the Lord, the year of freedom, which Christ has proclaimed by the trumpet of his Gospel, Lu 4:18-21; 2Co 6:2. This seventh month was Tisri, and answers to a part of our September and October. It was the seventh of the sacred and the first month of the civil year.
THE great day of atonement, and the sacrifices, rites, and ceremonies prescribed for it, were commanded to be solemnized by the Jews through the whole of their dispensation, and as long as God should acknowledge them for his people: yet in the present day scarcely a shadow of these things remains; there is no longer a scape-goat, nor a goat for sacrifice, provided by them in any place. They are sinners, and they are without an atonement. How strange it is that they do not see that the essence of their religion is gone, and that consequently God has thrown them entirely out of covenant with himself! The true expiation, the Christ crucified, they refuse to receive, and are consequently without temple, altar, scape-goat, atonement, or any means of salvation! The state of the Gentile world is bad, but that of the Jews is doubly deplorable. Their total excision excepted, wrath is come upon them to the uttermost. What a proof is this of the truth of the predictions in their own law, and of those in the Gospel of Christ! Who, with the Jews and the Bible before his eyes, can doubt the truth of that Bible as a Divine revelation? Had this people been extinct, we might have doubted whether there were ever a people on the earth that acknowledged such a law, or observed such ordinances; but the people, their law, and their prophets are still in being, and all proclaim what God has wrought, and that he has now ceased to work among them, because they have refused to receive and profit by the great atonement; and yet he preserves them alive, and in a state of complete separation from all the people of the earth in all places of their dispersion! How powerfully does the preservation of the Jews as a distinct people bear testimony at once to the truth of their own law which they acknowledge, and the Gospel of Christ which they reject!
2. But while the Jews sit in thick darkness, because of the veil that is on their hearts, though the light of the glory of God is shining all around them, but not into them because of their unbelief; in what state are those who profess to see their unbelief and obstinacy, acknowledge the truth of the New Testament, and yet are living without an atonement applied to their souls for the removal of their iniquities, transgressions, and sins? These are also in the gall of bitterness, and bond of iniquity. An all-sufficient Saviour held out in the New Testament, can do them no more good than a scape-goat and day of atonement described in the law can do the Jews. As well may a man imagine that the word bread can nourish his body, as that the name Christ can save his soul. Both must be received and applied in order that the man may live.
3. The Jews prepared themselves to get benefit from this most solemn ordinance by the deepest humiliations. According to their canons, they were obliged to abstain from all meat and drink – from the bath – from anointing themselves – to go barefoot – and to be in a state of perfect continency. He who is likely to get benefit for his soul through the redemption that is in Christ, must humble himself under the mighty hand of God, confess his iniquity, abstain from every appearance of evil, and believe on him who died for his offences, and rose again for his justification. The soul that seeks not shall not find, even under the Gospel of Christ.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
For ever. See on Exo 12:14.
In the seventh month, answering part to our September, and part to our October; when they had gathered in all their fruits, and were most at leisure for Gods service: this time God chose for this and other feasts, herein graciously condescending to mens necessities and conveniencies, being contented with that time which men could best spare.
On the tenth day.
Object. It was on the ninth day, Lev 23:32.
Answ. It began in the evening of the ninth day, and continued till the evening of the tenth day, as is there sufficiently implied.
Ye shall afflict your souls, i.e. yourselves, as the word soul is frequently used, both your bodies by abstinence from food and other delights, and your minds by anguish and grief for former sins, which though bitter, yet is voluntarily in all true penitents, who are therefore here said not to be afflicted, but to afflict themselves, or to be active in the work.
Fuente: English Annotations on the Holy Bible by Matthew Poole
29-34. this shall be a statute forever unto you, that in the seventh month ye shall afflict yoursoulsThis day of annual expiation for all the sins,irreverences, and impurities of all classes in Israel during theprevious year, was to be observed as a solemn fast, in which “theywere to afflict their souls”; it was reckoned a sabbath, kept asa season of “holy convocation,” or, assembling forreligious purposes. All persons who performed any labor were subjectto the penalty of death [Exo 31:14;Exo 31:15; Exo 35:2].It took place on the tenth day of the seventh month, corresponding toour third of October; and this chapter, together with Le23:27-32, as containing special allusion to the observances ofthe day, was publicly read. The rehearsal of these passagesappointing the solemn ceremonial was very appropriate, and thedetails of the successive parts of it (above all the spectacle of thepublic departure of the scapegoat under the care of its leader) musthave produced salutary impressions both of sin and of duty that wouldnot be soon effaced.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And [this] shall be a statute for ever unto you,…. As long as the Aaronic priesthood was in being, and the Levitical dispensation lasted, until: the true Messiah came and put an end to all these rites and ceremonies; until that time this service was to be performed by the high priest in succession every year:
[that] in the seventh month; the month Tisri, as the Targum of Jonathan explains it, which answers to part of our September, and was the seventh month from the month Abib or Nisan, answering to part of our March; which was appointed the first month, upon the Israelites coming out of Egypt in that month, and for that reason; otherwise this seventh month, or Tisri, was the first month of the year before, and, indeed, continued to be so notwithstanding, with respect to things civil:
on the tenth [day] of the month; on which day, the Jews say w, Moses descended from the mount the second time, with the tables of the law, and the tidings of forgiveness of the sin of the calf; wherefore this day is thought to be appointed a day of affliction and humiliation for that and all other sins, and for the atonement of them, and on this day the jubilee trumpet was blown, Le 25:9;
ye shall afflict your souls; not only by humiliation of the heart for sin, and by repentance of it, and by turning from their evil ways, but by corporeal fasting, which is chiefly meant by the affliction of their souls; so the Targum of Jonathan explains it, by abstaining from eating and from drinking, and from the use of baths, and from anointing, and from the use of shoes, and of the marriage bed; and so it is said in the Misnah x, on the day of atonement, eating and drinking, and washing, and anointing, and putting on of the shoes, and the use of the bed, are forbidden; whoever eats the quantity of a gross date with its kernels, or drinks a mouthful (as much as he can hold in his jaws), is guilty: they do not afflict children on the day of atonement, but they train them up a year or two before, that they may be inured to the command; hence this day, in Ac 27:9 is called “the fast”:
and do no work at all; no bodily work, for it was in that respect a sabbath, as it is afterwards called; the Jewish canon is, he that ate and did any work was guilty of two sins, or was obliged to two sin offerings y:
[whether it be] one of your own country, or a stranger that sojourneth among you; whether a native of the land of Israel, that was born there, and of parents who were Israelites, or one that was a proselyte to the Jewish religion, a proselyte of righteousness, as Ben Gersom interprets it; this law concerning fasting and abstinence from all servile work on the day of atonement was binding on the one as on the other.
w Seder Olam Rabba, c. 6. p. 19. x Misn. Yoma, c. 8. sect. 1, 2, 4. y Ibid. sect. 3.
Fuente: John Gill’s Exposition of the Entire Bible
General directions for the yearly celebration of the day of atonement. – It was to be kept on the tenth day of the seventh month, as an “everlasting statute” (see at Exo 12:14). On that day the Israelites were to “afflict their souls,” i.e., to fast, according to Lev 23:32, from the evening of the 9th till the evening of the 10th day. Every kind of work was to be suspended as on the Sabbath (Exo 20:10), by both natives and foreigners (see Exo 12:49), because this day was a high Sabbath (Exo 31:15). Both fasting and sabbatical rest are enjoined again in Lev 23:27. and Num 29:7, on pain of death. The fasting commanded for this day, the only fasting prescribed in the law, is most intimately connected with the signification of the feast of atonement. If the general atonement made on this day was not to pass into a dead formal service, the people must necessarily enter in spirit into the signification of the act of expiation, prepare their souls for it with penitential feelings, and manifest this penitential state by abstinence from the ordinary enjoyments of life. To “ afflict (bow, humble) the soul, ” by restraining the earthly appetites, which have their seat in the soul, is the early Mosaic expression for fasting ( ). The latter word came first of all into use in the time of the Judges (Jdg 20:26; 1Sa 7:6; cf. Psa 35:13: “I afflicted my soul with fasting”). “By bowing his soul the Israelite was to place himself in an inward relation to the sacrifice, whose soul was given for his soul; and by this state of mind, answering to the outward proceedings of the day, he was to appropriate the fruit of it to himself, namely, the reconciliation of his soul, which passed through the animal’s death” ( Baumgarten).
Fuente: Keil & Delitzsch Commentary on the Old Testament
29 And this shall be a statute for ever unto you: that in the seventh month, on the tenth day of the month, ye shall afflict your souls, and do no work at all, whether it be one of your own country, or a stranger that sojourneth among you: 30 For on that day shall the priest make an atonement for you, to cleanse you, that ye may be clean from all your sins before the LORD. 31 It shall be a sabbath of rest unto you, and ye shall afflict your souls, by a statute for ever. 32 And the priest, whom he shall anoint, and whom he shall consecrate to minister in the priest’s office in his father’s stead, shall make the atonement, and shall put on the linen clothes, even the holy garments: 33 And he shall make an atonement for the holy sanctuary, and he shall make an atonement for the tabernacle of the congregation, and for the altar, and he shall make an atonement for the priests, and for all the people of the congregation. 34 And this shall be an everlasting statute unto you, to make an atonement for the children of Israel for all their sins once a year. And he did as the LORD commanded Moses.
I. We have here some additional directions in reference to this great solemnity, particularly,
1. The day appointed for this solemnity. It must be observed yearly on the tenth day of the seventh month, v. 29. The seventh had been reckoned the first month, till God appointed that the month in which the children of Israel came out of Egypt should thenceforward be accounted and called the first month. Some have fancied that this tenth day of the seventh month was the day of the year on which our first parents fell, and that it was kept as a fast in remembrance of their fall. Dr. Lightfoot computes that this was the day on which Moses came the last time down from the mount, when he brought with him the renewed tables, and the assurances of God’s being reconciled to Israel, and his face shone: that day must be a day of atonement throughout their generations; for the remembrance of God’s forgiving them their sin about the golden calf might encourage them to hope that, upon their repentance, he would forgive them all trespasses.
2. The duty of the people on this day. (1.) They must rest from all their labours: It shall be a sabbath of rest, v. 31. The work of the day was itself enough, and a good day’s work if it was done well; therefore they must do no other work at all. The work of humiliation for sin requires such a close application of mind, and such a fixed engagement of the whole man, as will not allow us to turn aside to any other work. The day of atonement seems to be that sabbath spoken of by the prophet (Isa. lviii. 13), for it is the same with the fast spoken of in the verses before. (2.) They must afflict their souls. They must refrain from all bodily refreshments and delights, in token of inward humiliation and contrition of soul for their sins. They all fasted on this day from food (except the sick and children), and laid aside their ornaments, and did not anoint themselves, as Daniel, Lev 10:3; Lev 10:12. David chastened his soul with fasting, Ps. xxxv. 13. And it signified the mortifying of sin and turning from it, loosing the bands of wickedness,Isa 58:6; Isa 58:7. The Jewish doctors advised that they should not on that day read those portions of scripture which were proper to affect them with delight and joy, because it was a day to afflict their souls.
3. The perpetuity of this institution: It shall be a statute for ever,Lev 16:29; Lev 16:34. It must not be intermitted any year, nor ever let fall till that constitution should be dissolved, and the type should be superseded by the antitype. As long as we are continually sinning, we must be continually repenting, and receiving the atonement. The law of afflicting our souls for sin is a statute for ever, which will continue in force till we arrive where all tears, even those of repentance, will be wiped from our eyes. The apostle observes it as an evidence of the insufficiency of the legal sacrifices to take away sin, and purge the conscience from it, that in them there was a remembrance made of sin every year, upon the day of atonement, Heb. x. 1-3. The annual repetition of the sacrifices showed that there was in them only a faint and feeble effort towards making atonement; it could be done effectually only by the offering up of the body of Christ once for all, and that once was sufficient; that sacrifice needed not to be repeated.
II. Let us see what there was of gospel in all this.
1. Here are typified the two great gospel privileges of the remission of sin and access to God, both which we owe to the mediation of our Lord Jesus. Here then let us see,
(1.) The expiation of guilt which Christ made for us. He is himself both the maker and the matter of the atonement; for he is, [1.] The priest, the high priest, that makes reconciliation for the sins of the people, Heb. ii. 17. He, and he only, is par negotio–fit for the work and worthy of the honour: he is appointed by the Father to do it, who sanctified him, and sent him into the world for this purpose, that God might in him reconcile the world to himself. He undertook it, and for our sakes sanctified himself, and set himself apart for it, John xvii. 19. The high priest’s frequently bathing himself on this day, and performing the service of it in fine linen clean and white, signified the holiness of the Lord Jesus, his perfect freedom from all sin, and his being beautified and adorned with all grace. No man was to be with the high priest when he made atonement (v. 17); for our Lord Jesus was to tread the wine-press alone, and of the people there must be none with him (Isa. lxiii. 3); therefore, when he entered upon his sufferings, all his disciples forsook him and fled, for it any of them had been taken and put to death with him it would have looked as if they had assisted in making the atonement; none but thieves, concerning whom there could be no such suspicion, must suffer with him. And observe what the extent of the atonement was which the high priest made: it was for the holy sanctuary, for the tabernacle, for the altar, for the priests, and for all the people, v. 33. Christ’s satisfaction is that which atones for the sins both of ministers and people, the iniquities of our holy (and our unholy) things; the title we have to the privileges of ordinances, our comfort in them, and benefit by them, are all owing to the atonement Christ made. But, whereas the atonement which the high priest made pertained only to the congregation of Israel, Christ is the propitiation, not for their sins only, that are Jews, but for the sins of the whole Gentile world. And in this also Christ infinitely excelled Aaron, that Aaron needed to offer sacrifice for his own sin first, of which he was to make confession upon the head of his sin-offering; but our Lord Jesus had no sin of his own to answer for. Such a high priest became us, Heb. vii. 26. And therefore, when he was baptized in Jordan, whereas others stood in the water confessing their sins (Matt. iii. 6), he went up straightway out of the water (v. 16), having no sins to confess. [2.] As he is the high priest, so he is the sacrifice with which atonement is made; for he is all in all in our reconciliation to God. Thus he was prefigured by the two goats, which both made one offering: the slain goat was a type of Christ dying for our sins, the scape-goat a type of Christ rising again for our justification. It was directed by lot, the disposal whereof was of the Lord, which goat should be slain; for Christ was delivered by the determinate counsel and foreknowledge of God. First, The atonement is said to be completed by putting the sins of Israel upon the head of the goat. They deserved to have been abandoned and sent into a land of forgetfulness, but that punishment was here transferred to the goat that bore their sins, with reference to which God is said to have laid upon our Lord Jesus (the substance of all these shadows) the iniquity of us all (Isa. liii. 6), and he is said to have borne our sins, even the punishment of them, in his own body upon the tree, 1 Pet. ii. 24. Thus was he made sin for us, that is, a sacrifice for sin, 2 Cor. v. 21. He suffered and died, not only for our good, but in our stead, and was forsaken, and seemed to be forgotten for a time, that we might not be forsaken and forgotten for ever. Some learned men have computed that our Lord Jesus was baptized of John in Jordan upon the tenth day of the seventh month, which was the very day of atonement. Then he entered upon his office as Mediator, and was immediately driven of the Spirit into the wilderness, a land not inhabited. Secondly, The consequence of this was that all the iniquities of Israel were carried into a land of forgetfulness. Thus Christ, the Lamb of God, takes away the sin the of world, by taking it upon himself, John i. 29. And, when God forgives sin, he is said to remember it no more (Heb. viii. 12), to cast it behind his back (Isa. xxxviii. 17), into the depths of the sea (Mic. vii. 19), and to separate it as far as the east is from the west, Ps. ciii. 12.
(2.) The entrance into heaven which Christ made for us is here typified by the high priest’s entrance into the most holy place. This the apostle has expounded (Heb. ix. 7, c.), and he shows, [1.] That heaven is the holiest of all, but not of that building, and that the way into it by faith, hope, and prayer, through a Mediator, was not then so clearly manifested as it is to us now by the gospel. [2.] That Christ our high priest entered into heaven at his ascension once for all, and as a public person, in the name of all his spiritual Israel, and through the veil of his flesh, which was rent for that purpose, Heb. x. 20. [3.] That he entered by his own blood (Heb. ix. 12), taking with him to heaven the virtues of the sacrifice he offered on earth, and so sprinkling his blood, as it were, before the mercy-seat, where it speaks better things than the blood of bulls and goats could do. Hence he is said to appear in the midst of the throne as a lamb that had been slain, Rev. v. 6. And, though he had no sin of his own to expiate, yet it was by his own merit that he obtained for himself a restoration to his own ancient glory (Joh 17:4Joh 17:5), as well as an eternal redemption for us, Heb. ix. 12. [4.] The high priest in the holy place burned incense, which typified the intercession that Christ ever lives to make for us within the veil, in virtue of his satisfaction. And we could not expect to live, no, not before the mercy-seat, if it were not covered with the cloud of this incense. Mere mercy itself will not save us, without the interposition of a Mediator. The intercession of Christ is there set forth before God as incense, as this incense. And as the high priest interceded for himself first, then for his household, and then for all Israel, so our Lord Jesus, in the 17th of St. John (which was a specimen of the intercession he makes in heaven), recommended himself first to his Father, then his disciples who were his household, and then all that should believe on him through their word, as all Israel; and, having thus adverted to the uses and intentions of his offering, he was immediately seized and crucified, pursuant to these intentions. [5.] Herein the entry Christ made far exceeded Aaron’s, that Aaron could not gain admission, no, not for his own sons, into the most holy place; but our Lord Jesus has consecrated for us also a new and living way into the holiest, so that we also have boldness to enter,Heb 10:19; Heb 10:20. [6.] The high priest was to come out again, but our Lord Jesus ever lives, making intercession, and always appears in the presence of God for us, whither as the forerunner he has for us entered, and where as agent he continues for us to reside.
2. Here are likewise typified the two great gospel duties of faith and repentance, by which we are qualified for the atonement, and come to be entitled to the benefit of it. (1.) By faith we must put our hands upon the head of the offering, relying on Christ as the Lord our Righteousness, pleading his satisfaction as that which was alone able to atone for our sins and procure us a pardon. “Thou shalt answer, Lord, for me. This is all I have to say for myself, Christ has died, yea, rather has risen again; to his grace and government I entirely submit myself, and in him I receive the atonement,” Rom. v. 11. (2.) By repentance we must afflict our souls; not only fasting for a time from the delights of the body, but inwardly sorrowing for our sins, and living a life of self-denial and mortification. We must also make a penitent confession of sin, and this with an eye to Christ, whom we have pierced, and mourning because of him; and with a hand of faith upon the atonement, assuring ourselves that, if we confess our sins, God is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness.
Lastly, In the year of jubilee, the trumpet which proclaimed the liberty was ordered to be sounded in the close of the day of atonement, ch. xxv. 9. For the remission of our debt, release from our bondage, and our return to our inheritance, are all owing to the mediation and intercession of Jesus Christ. By the atonement we obtain rest for our souls, and all the glorious liberties of the children of God.
Fuente: Matthew Henry’s Whole Bible Commentary
Verses 29-34:
“Statute,” choq, “a decreed limit, portion.” The term denotes a written law, a permanent rule adopted by a recognized authority. Yom Kippur is established as a perpetual ordinance.
The time of year: Tisri, the seventh month. This is the sacred month, during which the first, tenth, fifteenth days were appointed as solemn and holy seasons.
The ritual requirements were strict. Complete fasting from sunset on the ninth to sunset on the tenth must be observed, under penalty of death (see Le 23:29). No work must be done, either by Israeli citizens or by those not citizens in the land.
Aaron was instructed to pass to his son who would succeed him as high priest, the rituals and ceremonies of this solemn observance. In like manner, each high priest passed on to his successor the same. In God’s plan, this was to continue until he would come who would be the High Priest after the order of Melchizedec and not Aaron, and who would be the fulfillment of this symbol: Jesus Christ, Heb 4, 5, 7-9.
Fuente: Garner-Howes Baptist Commentary
29. And this shall be a statute for ever. This day of public atonement is now finally mentioned in express terms, and the affliction of souls, of which fuller notice is taken in chap. 23, is touched upon, that they may more diligently exercise themselves in more serious penitential meditations, nor doubt that they are truly purged before God; and yet in a sacramental manner, viz., that the external ceremony might be a most unmistakable sign of that atonement, whereby, in the fullness of time, they were to be reconciled to God. Wherefore Moses states at some length that this was to be the peculiar office of the priest; and by this eulogy exalts the grace of the coming Mediator, so that He may direct the minds of believers to Him alone.
Fuente: Calvin’s Complete Commentary
THE SOLEMNITY OF THE DAY 16:2934
TEXT 16:2934
29
And it shall be a statute for ever unto you: in the seventh month, on the tenth day of the month, ye shall afflict your souls, and shall do no manner of work, the home-born, or the stranger that sojourneth among you:
30
for on this day shall atonement be made for you, to cleanse you; from all your sins shall ye be clean before Jehovah.
31
It is a sabbath of solemn rest unto you, and ye shall afflict your souls; it is a statute for ever.
32
And the priest, who shall be anointed and who shall be consecrated to be priest in his fathers stead, shall make the atonement, and shall put on the linen garments, even the holy garments:
33
and he shall make atonement for the holy sanctuary; and he shall make atonement for the tent of meeting and for the altar; and he shall make atonement for the priests and for all the people of the assembly.
34
And this shall be an everlasting statute unto you, to make atonement for the children of Israel because of all their sins once in the year. And he did as Jehovah commanded Moses.
THOUGHT QUESTIONS 16:2934
364.
We learn here the day and month on which this day fell. To what month does it correspond on our calendar? What is meant by the expression afflict your souls?
365.
Does this text say the stranger or foreigner is to also observe the day of atonement?
366.
Why fast?
367.
It would seem so many ceremonies or acts were for the purpose of cleansing from sin. Why so many? (Cf. Heb. 10:1-2; 1Jn. 1:7-9)
368.
Would the tenth day of the seventh month always be on Saturday? How then could it be a sabbath?
369.
What is included in the word forever or everlasting?
370.
Give in your own words the meaning of the 32nd verse.
371.
Specify just what was included in the atonement as in Lev. 16:33.
372.
Do Jews still observe this day now? Discuss.
PARAPHRASE 16:2934
This is a permanent law: You must do no work on the twenty-fifth day of September, but must spend the day in self-examination and humility. This applies whether you are born in the land or are a foreigner living among the people of Israel; for this is the day commemorating the atonement, cleansing you in the Lords eyes from all of your sins. It is a Sabbath of solemn rest for you, and you shall spend the day in quiet humility; this is a permanent law. This ceremony in later generations, shall be performed by the anointed High Priest, consecrated in place of his ancestor Aaron; he shall be the one to put on the holy linen garments. And make atonement for the holy sanctuary, the Tabernacle, the altar, the priests, and the people. This shall be an everlasting law for you, to make atonement for the people of Israel once each year, because of their sins.
COMMENT 16:2934
Lev. 16:29-34 The law or the statute of eternity for the nation of Israel is that every tenth of October all of the meaning of this day is to be repeated again. Some feel Tishri corresponds to our September and not October. This seventh month is the month for important days: on the first day is the Feast of Trumpets (Cf. Lev. 23:24); on the 10th, the Day of Atonement; on the 14th begins the Feast of Tabernacles which lasted two weeks.
The affliction of the soul or you shall afflict yourselves refers to fasting. This is very clear by comparing Lev. 23:32 and Isa. 58:3; Isa. 58:5; Isa. 58:10 and Psa. 35:13. This is the only public fast given in the Mosaic law although fasting for other reasons is discussed. From sundown on the 9th till sundown on the 10th no work was to be done and no food or drink was to be taken. This was done to cause the nation to enter into the spirit of the occasion and not to look upon the events as mere form. This day was to be considered as a sabbath regardless of which day of the week involved. This was a high sabbath i.e. an exceptional day of rest and worship. (Cf. Exo. 20:10; Exo. 12:49; Exo. 31:15) The presence of natives or foreigners was not to distractour friends must join us in Gods service, but no politeness must lead us to leave God for them. To afflict (bow-humble) the soul, by restraining the earthly appetites, which have their seat in the soul, is the early Mosaic expression for fasting. (Cf. Jdg. 20:26; 1Sa. 7:6; Psa. 35:13) By bowing his soul the Israelite was to place himself in an inward relation to the sacrifice, whose soul was given for his soul; and by this state of mind, answering to the outward proceedings of the day, he was to appropriate the fruit of it to himself, namely, the reconciliation of his soul, which passed through the animals death. (Baumgarten)
This day would be perpetuated only when the son was consecrated in the place of the aging father. Successorship was made upon not only physical descent but also upon moral qualifications which were judged by the elders (i.e. according to tradition).
The return of every fresh year brought to Israel a fresh remembrance of their sins, for it was not possible that the blood of bulls and goats should take away sins (a direct reference to the Day of Atonement) (Heb. 10:3-4). The high priesthood could not be continuous by reason of death, but the High Priest of our profession when He had offered one sacrifice for sins forever, sat down on the right hand of God, having obtained eternal redemption for all who believe in Him, whether Jew or Gentile; and because He continueth ever hath an unchangeable priesthood, a high priest forever after the order of Melchizedek. Christ was once offered to bear the sins of many; and unto them that look for Him shall he appear the second time without sin unto salvation. (Heb. 10:28) (Newberry)
FACT QUESTIONS 16:2934
378.
Upon what day of what month was the Day of Atonement to be observed?
379.
Name two other feasts in the seventh month.
380.
Why is fasting called afflicting the soul? Why was fasting commanded?
381.
In what sense was this day a sabbath?
382.
Show how Heb. 10:3-4 relates to the Day of Atonement and to us.
Fuente: College Press Bible Study Textbook Series
(29) And this shall be a statute for ever.Literally, a statute of eternity, that is, an everlasting ordinance. That which is contained in Lev. 16:29-30 is binding upon the Israelites as long as they exist, and is to be observed by them annually.
In the seventh month, on the tenth day.This month, which is called Tishri, corresponds to September, and is the month of great festivals. On the first is the Feast of Trumpets (see Lev. 23:24), on the tenth the Day of Atonement, and on the fourteenth begins the Feast of Tabernacles which lasts eight days.
Ye shall afflict your souls.From Isa. 58:3; Isa. 58:5; Isa. 58:10 it is evident that by the phrase to afflict the soul is meant fasting. This is expressed by the fuller form, to afflict the soul with fasting. in Psa. 35:13, where the Authorised Version inconsistently translates it, humbled my soul. This is the only public fast ordained in the Mosaic Law; and the authorities during the second Temple defined more minutely in what this fasting consists. According to the canon law it consists not only in abstaining from eating and drinking, but from washing, anointing, wearing of shoes or sandals, and the marriage-bed, as they were the outward signs of joy. (Comp. Ecc. 9:10.) If any one presumptuously ate as much as a date with a kernel, or drank as much as fills one cheek, he violated the Law, and incurred the penalty of excision. If he did it unintentionally he had to bring a sin offering. The fast lasted from evening to evening, and is rigorously kept by Jews to this day. Exception was and still is made in the case of pregnant women, invalids, and children. This is the fast which the Apostle refers to in Act. 27:9. The marginal note on this passage, viz., the fast was on the tenth day of the seventh month (Lev. 23:27; Lev. 23:29), is not to be found in the first edition of the Authorised Version. It was introduced by Bishop Lloyd in the Bible published in London, 1701, fol., who took it from the Geneva Version (Geneva, 1560), and it was adopted in the Oxford 4to edition, 1703. When Christ admonishes his followers, When thou fastest, anoint thine head, and wash thy face (Mat. 6:17), He refers to the canonical law about fasting here given.
And do no work at all.Better, ye shall do no manner of work, as the same phrase is rendered in the Authorised Version in Lev. 23:31. It is to be regretted that this legal phrase, which occurs five times in the Pentateuch, four of which are to be found in this very book (Lev. 16:29; Lev. 23:3; Lev. 23:28; Lev. 23:31; Num. 29:7), should have been translated differently in the Authorised Version. This variation is all the more glaring in Num. 29:7, which is the parallel passage to this. The day was to be a rest from all manual and other secular work exactly as on the Sabbath, with this exception, that whilst work on the Sabbath was punished with stoning, labour on the Day of Atonement was punished with excision.
A stranger that sojourneth among you.That is, one of non-Jewish descent who had renounced idolatry, and-voluntarily joined the Jewish community. (See Exo. 12:19; Exo. 20:10.)
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
GENERAL RULES RESPECTING THE DAY OF ATONEMENT, Lev 16:29-34.
29. Statute for ever See Lev 3:17, note.
Seventh month Tisri, the first day of which (about the middle of September) the modern Jews celebrate as the beginning of the civil year. For the importance of the seventh month, the first day of which was the feast of trumpets, see Lev 23:24.
Tenth day The writer has spent a portion of this day, Sept. 21, 1874, in a synagogue in Boston, witnessing the penitential worship of the Israelites on the day of atonement. In chap. xxiii, 32, this fast is commanded to be observed on the ninth. The discrepancy disappears when we consider that the tenth day began on the evening of the ninth.
Afflict your souls Give free scope to conviction of sin. “It is worthy of note that the Spirit of truth in the unaffected simplicity of a primeval time dwells on the state of the soul alone, and condescends on no outward manifestations of the inward feeling. The rabbis and doctors interpret affliction of soul by fasting, because such was the formal mode in their day.” Dr. J.G. Murphy. That repentance, and not fasting, is here commanded is evident, because (1) fasting is neither expressed nor implied in these words; (2) it should precede the benefits of the atonement in the Old Testament, as it does in the New Testament; (3) the required fasting of a whole nation without exception, “from even to even,” tasting neither food nor water, would not be in harmony with God’s goodness. The command to fast is not found in the law, and it is a disputed inference in the Gospel. The penitence of the Hebrew impressively sets forth the truth, that the universal atonement made by Christ is effectual for the pardon of the penitent sinner only.
A stranger For his civil and religious rights, see Lev 23:22, note. He is freely admitted into the modern synagogue on the day of atonement.
Fuente: Whedon’s Commentary on the Old and New Testaments
“And it shall be a statute for ever to you. In the seventh month, on the tenth day of the month, you shall afflict your souls, and shall do no manner of work, the home-born, or the stranger who sojourns among you, for on this day shall atonement be made for you, to cleanse you; from all your sins shall you be clean before Yahweh.”
It is now stressed that this is a statute to be carried out into the distant future. On the tenth day of the seventh month (the month of Tishri/Ethanim in the Autumn when the early rains were due) the day of Atonement must be observed, and it was so, with a short break after the destruction of the first temple, until the final destruction of the temple in 70 AD for well over a thousand years.
On this day they were to ‘afflict themselves’. This probably represented some form of indicating penitence, although we are not told what it was. It may have been the loosening of the hair, the ritual tearing of clothes, and the covering of the upper lip (Lev 13:45). (Compare Lev 10:6; Lev 21:10; Eze 24:17; Eze 24:22; Gen 37:34; Num 14:6; 2Sa 1:11; 2Ki 11:14 ; 2Ki 19:1; 2Ki 22:11; 2Ki 22:19; Ezr 9:5; Mic 3:7). It would later be related to fasting, but there is no hint of that here. In Isa 58:3-5 it is related to fasting but rather as something done while fasting, possibly ‘bowing down his head as a rush, and spreading sackcloth and ashes under him’.
They were also to do no manner of work, and this not only applied to Israel but to anyone who was living among them. It was to be a strict sabbath, for on that day atonement was made for them and they were made clean from all their sins as far as Yahweh was concerned. It was a day when all attention must be on God and all must have the opportunity to take part without restrictions of work.
Fuente: Commentary Series on the Bible by Peter Pett
The Purpose of the Day
v. 29. And this shall be a statute forever unto you: that in the seventh month, on the tenth day of the month, ye shall afflict your souls, v. 30. For on that day shall the priest make an atonement for you, to cleanse you, that ye may be clean from all your sins before the Lord.
v. 31. It shall be a Sabbath of rest unto you, v. 32. And the priest, whom he shall anoint, and whom he shall consecrate to minister in the priest’s office in his father’s stead, v. 33. and he shall make an atonement for the holy sanctuary, v. 34. And this shall be an everlasting statute unto you, to make an atonement for the children of Israel for all their sins once a year. And he,
Fuente: The Popular Commentary on the Bible by Kretzmann
Lev 16:29. This shall be a statute for ever unto you, &c. For ever, i.e. while your state and polity shall last: In the seventh month, i.e. of the sacred year, answering to our September: On the tenth day of the month, or, as it is said in ch. Lev 23:32 the ninth day at even, because the Jewish day began at the even. This day was thought to be appointed rather than any other, because it is supposed that Adam fell upon it. (see Gen 3:24.) Maimonides thinks that it was the day on which Moses came down from the mount with the second tables, and proclaimed to the people the remission of their great sin in worshipping the golden calf. The phrase, ye shall afflict your souls, doubtless signifies, that they should not only use all the external marks of humiliation, but also, and especially, truly mortify their souls by sincere repentance; see Isa 58:5-7. It was to be a solemn fast. In Lev 16:31 the phrase it shall be a sabbath of rest, is, it shall be a rest of rests; i.e. a day of complete rest from all secular and servile employs; and, like the sabbath, wholly dedicated to religious duties.
Fuente: Commentary on the Holy Bible by Thomas Coke
DISCOURSE: 133
DUTIES REQUIRED ON THE GREAT DAY OF ATONEMENT
Lev 16:29-30; Lev 16:33. And this shall be a statute for ever unto you, that in the seventh month, on the tenth day of the month, ye shall afflict your souls, and do no work at all, whether it be one of your own country, or a stranger that sojourneth among you. For on that day shall the priest make an atonement for you, to cleanse you, that ye may be clean from all your sins before the Lord And he shall make an atonement for the holy sanctuary, and he shall make an atonement for the tabernacle of the congregation, and for the altar; and he shall make an atonement far the priests, and for all the people of the congregation.
THE wisdom and piety of the Church in early ages appointed, that a considerable portion of time at this season of the year should be devoted annually to the particular consideration of Our Saviours sufferings; and that the day on which he is supposed to have died upon the cross, should be always observed as a solemn fast. In process of time many superstitious usages were introduced; which, however, in the Reformed Churches, have been very properly discontinued. But it is much to be regretted, that, whilst we have cast off the yoke of Popish superstition, we have lost, in a very great measure, that regard for the solemnities which our Reformers themselves retained; and which experience has proved to be highly conducive to the spiritual welfare of mankind. The Nativity of our Lord indeed, because it is a feast, is observed by almost all persons with a religious reverence; but the day of his death, being to be kept as a fast, is almost wholly disregarded; insomuch that the house of God is scarcely at all attended, and the various vocations of men proceed almost without interruption in their accustomed channel. We are well aware that the Jewish institutions are not to be revived: but, though the ordinances themselves have ceased, the moral ends for which they were instituted should be retained; nor should any means, whereby they may, in perfect consistency with Christian liberty, be attained, be deemed unworthy of our attention.
The great day of annual expiation was the most solemn appointment in the whole of the Mosaic economy. Its avowed purpose was to bring men to repentance, and to faith in the atonement which should in due time be offered. Now these are the sole ends for which an annual fast is observed on this day: and, if they be attained by us, we shall have reason to bless God for ever that such an appointment has been preserved in the Church.
In considering the passage before us there are two things to be noticed;
I.
The objects for which atonement was made
To have a just view of this subject, we must not rest in the general idea of an atonement for sin, but must enter particularly into the consideration of the specific objects for which the atonement was made. It was made,
1.
For the High-Priest
[The persons who filled the office of the priesthood were partakers of the same corrupt nature, as was in those for whom they ministered: and, being themselves shiners, they needed an atonement for themselves [Note: Heb 5:1-3.]: nor could they hope to interpose with effect between God and the people, unless they themselves were first brought into a state of reconciliation with God. Hence they were necessitated to offer first of all for their own sins.
And this is a point which reflects peculiar light on the excellency of the dispensation under which we live. Our High-Priest was under no such necessity: He had no sin of his own to answer for [Note: 1Pe 2:22.]: and hence it is that his atonement becomes effectual for? us [Note: 1Jn 3:5; 2Co 5:21.]: for, if he had needed any atonement for himself, he never could have procured reconciliation for us [Note: Heb 7:26-28.] ]
2.
For the people
[All the people of the congregation were considered as sinners; and for all of them indiscriminately was the atonement offered. None were supposed to be so holy as not to need it, nor any so vile as to be excluded from a participation of its benefits.
But here again we are reminded of the superior excellency of the Christian dispensation. For though, among the Jews, the atonement was offered for all, it did not suffice for the removal of guilt from all: it took off the dread of punishment for ceremonial defilements; but left the people at large, and especially all who had been guilty of presumptuous sin, under the dread of a future reckoning at the tribunal of God. It could not make any man perfect as pertaining to the conscience [Note: Heb 9:9-10.]. The very repetition of those sacrifices from year to year shewed, that some further atonement was necessary [Note: Heb 10:1-4.]. But under the Gospel the reconciliation offered to us is perfect: it extends to all persons and all sins, in all ages, and quarters, of the world. No guilt is left upon the conscience, no dread of future retribution remains, where the atonement of Christ has had its full effect [Note: Heb 9:14.]: there is peace with God, even a peace that passeth all understanding: He perfects, yea, perfects for ever, all them that are sanctified [Note: Heb 10:14; Heb 10:17; Heb 10:21-22.].]
3.
For the sanctuary itself and the altar
[Even the house of God, and the altar which sanctified every tiling that was put upon it, were rendered unclean by the ministrations of sinful men. The very touch or presence of such guilty creatures communicated a defilement, which could not be purged away but by the blood of atonement. The high-priest, even while making atonement for the holy place, contracted pollution, from which he must wash himself, before he could proceed in his priestly work [Note: 4.]. In like manner, the person who led away the scape-goat into the wilderness, and the person who burnt the sin-offering without the camp, must wash, both their persons and their clothes, before they could be re-admitted into the camp [Note: 628.]. What an idea does this give us of the corruption of human nature, when even the most holy actions, performed according to the express appointment of God, were, by a painful necessity, the means and occasions of fresh defilement!
From the atonement required for the sanctuary we learn, that heaven itself, so to speak, is defiled by the admission of sinners into it; and that on that very account it could not be a meet habitation for the Deity, if it were not purified by the atoning blood of Christ [Note: Heb 9:23.].]
A just view of these things will discover to us the connexion between the atonement itself, and,
II.
The duty especially enjoined at the time of that atonement
To afflict the soul is our duty at all times
[As for the penances which men have contrived for the afflicting of the body, they are neither acceptable to God, nor beneficial to man: they tend to keep men from true repentance, rather than to lead them to it. Doubtless such a measure of fasting and bodily self-denial as shall aid the soul in its operations, is good: but still it is the soul chiefly that must be afflicted. That is the principal seat of sin, and therefore should be the principal seat of our sorrows. Indeed, it is the soul alone which possesses a capacity for real and rational humiliation.
Now as there is no man who does not in many things, yea, in every thing to a certain degree offend, there is no man who does not need to afflict his soul, and to humble himself before God on account of his defects.
But it may be asked. How is this to be done? How can we reach our soul, so as to afflict it? I answer, By meditating deeply on our sins. We should call to mind all the transactions of our former lives, and compare them with the holy commands of God. We should, as far as possible, make all our sins pass in renew before us: we should consider their number and variety, their constancy and continuance, their magnitude and enormity: we should search out all the aggravating circumstances with which they have been committed, as being done against light and knowledge, against mercies and judgments, against vows and resolutions, and, above all, against redeeming love. We should contemplate our desert and danger on account of them, and our utter loathsomeness in the sight of God. This is the way to bring the soul to a broken and contrite state: and this is the duty of every living man.]
But it was peculiarly proper on the great day of atonement
[The exercise of godly sorrow would further in a variety of views a just improvement of all the solemnities of that day.
It would dispose the person to justify God in requiring such services. Those who felt no sense of sin would be ready to complain of the ordinances as burthensome and expensive: but those who were truly contrite, would be thankful, that God had appointed any means of obtaining reconciliation with him
It would prepare the person for a just reception of Gods mercy. An obdurate heart would reject the promises, just as the trodden path refuses to receive the seed that is cast upon it. The fallow ground must be broken up before the seed can be sown in it to good effect
It would lead the person to acknowledge with gratitude the unbounded goodness of God. A person, unconscious of any malady, would pour contempt on any prescription that was offered him for the healing of his diseases: but one who felt himself languishing under a fatal, and, to all appearance, incurable disorder, would accept with thankfulness any remedy which he knew would restore his health. Thus it is the penitent sinner, and he only, that will value the offers of mercy through the blood of atonement
Lastly, it would stimulate him to greater watchfulness and diligence in future. Suppose a person pardoned; if he felt not the evil and bitterness of sin, he would be as remiss and careless as ever: but, if his heart had been altogether broken with a sense of sin, if he had groaned under it as an intolerable burthen, he would be doubly careful lest he should subject himself again to the same distress and danger: and the more assured he was of pardon and acceptance with God, the more desirous he would be to render unto God according to the benefits received from him ]
The reflections to which this subject will naturally give rise, are such as these:
1.
How vain is the idea of establishing a righteousness of our own!
[If the most holy actions of the most holy men, done expressly according to the divine appointment, rendered the persons unclean, yea and the very sanctuary of God and the altar itself unclean, so that the washing of water and the sprinkling of blood were necessary for their purification, who are we, that we should be able so to live as to claim a reward on the ground of merit? Let us lay aside this vain conceit, which, if not corrected, will infallibly issue in our own destruction. We need one to bear the iniquity of our holy things [Note: Exo 28:38.], no less than the iniquity of our vilest actions: and, from first to last, we must receive eternal life as the free unmerited gift of God through Jesus Christ [Note: Rom 6:23.].]
2.
How transcendent must be the efficacy of our Redeemers blood!
[All these sacrifices which were repeated from year to year could never purge the conscience of one single individual: but the blood of Jesus Christ, once shed on Calvary, is sufficient to cleanse the whole world. Stupendous thought! Let us endeavour to realize it, and to get the evidence of it in our own souls ]
3.
How blessed is the issue of true repentance!
[Men imagine that to afflict the soul is the way to be miserable: but the very reverse is true: to sow in tears is the sure way to reap in joy [Note: Psa 126:5.]. How beautifully was this represented on the day of atonement! It was on that day (every fiftieth year) that the Jubilee was to be proclaimed [Note: Lev 25:9.]. What a blessed termination of the day was this! What a balm to every afflicted soul! Think of the joy which pervaded the whole country, when every man was rendered free, and all returned to their lost inheritance [Note: Lev 25:10.] ! Such shall be the happy experience of all who afflict their souls for sin and rely upon the atoning blood of Christ. They that go on their way weeping, bearing precious seed, shall doubtless come again with rejoicing, bringing their sheaves with them [Note: Psa 126:6.].]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
Such was the vast importance of this ordinance in the Jewish church, that the LORD commanded its perpetual observance until the great sacrifice, which the whole of this service typified, should be accomplished. When the substance was fulfilled, the shadow forever ceased. CHRIST being come our Great High Priest, the legal dispensation of ordinances gives way to the venerable and precious institutions of the gospel; and JESUS having, by his own blood, entered once into the holy place, hath obtained eternal redemption for us.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Lev 16:29 And [this] shall be a statute for ever unto you: [that] in the seventh month, on the tenth [day] of the month, ye shall afflict your souls, and do no work at all, [whether it be] one of your own country, or a stranger that sojourneth among you:
Ver. 29. Ye shall afflict your souls. ] With voluntary sorrows for your sins, – as David did, Psa 35:13 and Daniel, Dan 10:3 ; Dan 10:12 – and so dispose yourselves to obtain pardon and reconciliation. The Lord’s supper is with us a day of atonement; at which time both the scape goat was let go, and affliction of soul was called for. This passover must be eaten with sour herbs.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
afflict = fast. See Isa 58:3, Isa 58:5, Isa 58:10.
souls. Hebrew. nephesh. App-13.
do no work at all. Hebrew “no manner of work”. This legal expression occurs five times (App-10) in the Pentateuch, but is differently rendered. See Lev 23:3, Lev 23:28, Lev 23:31. Num 29:7. Work on the Sabbath day incurred stoning: on this day, excommunication.
Fuente: Companion Bible Notes, Appendices and Graphics
seventh month i.e. October.
Fuente: Scofield Reference Bible Notes
in the seventh: Lev 23:27-32, Exo 30:10, Num 29:7, 1Ki 8:2, Ezr 3:1
shall afflict: Psa 35:13, Psa 69:10, Isa 58:3, Isa 58:5, Dan 10:3, Dan 10:12, 1Co 11:31, 2Co 7:10, 2Co 7:11
do no: Lev 23:3, Lev 23:7, Lev 23:8, Lev 23:21, Lev 23:28, Lev 23:36, Exo 12:16, Exo 20:10, Isa 58:13, Heb 4:10
Reciprocal: Num 15:29 – one law Num 30:13 – to afflict Ezr 8:21 – afflict ourselves Neh 10:31 – on the holy day Jer 36:6 – upon Eze 14:7 – of the stranger Act 27:9 – the fast Heb 10:3 – a remembrance
Fuente: The Treasury of Scripture Knowledge
Lev 16:29. The seventh month Answering part to our September and part to our October; when they had gathered in all their fruits, and were most at leisure for Gods service. This time God chose for this and other feasts, herein graciously condescending to mens necessities and conveniences. This fast began in the evening of the ninth day, and continued till the evening of the tenth. Your souls Yourselves, both your bodies, by abstinence from food and other delights; and your minds, by grief for former sins, which, though bitter, yet is voluntary in all true penitents, who are therefore here said to afflict themselves, or to be active in the work.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Lev 16:29-34. Final Directions.For the date, see above. The people are to afflict their souls, i.e. to fast; this, and the whole-day service, are the chief features of the modern Day of Atonement. It is also a Sabbath, i.e. no work is to be done, to secure leisure for the solemn import of the day. The solemnity of this occasion, when all the sins of the year not definitely atoned for before are got rid of, is natural to P. To the mass of the people it might otherwise have occasioned feelings of a very different kind.
Fuente: Peake’s Commentary on the Bible
16:29 And [this] shall be a statute for ever unto you: [that] in the {i} seventh month, on the tenth [day] of the month, ye shall {k} afflict your souls, and do no work at all, [whether it be] one of your own country, or a stranger that sojourneth among you:
(i) Which was Tisri, part September and part October.
(k) Meaning, by abstinence and fasting, Num 29:7.
Fuente: Geneva Bible Notes
3. Instructions concerning the duty of the people 16:29-34
These verses also contain instructions for the yearly celebration of the Day of Atonement. The fact that the Israelites repeated it year by year points to the non-finality of the atonement that animal sacrifices made (cf. Heb 9:7-12).
All the Israelites were to humble their souls (fast and repent) and refrain from work in preparation for this event. This self-affliction included spiritual humbling as well as going without food (cf. Isa 58:3). Fasting was an indication that the practitioner regarded his need to seek God as more pressing than his need to eat. It often accompanied prayer (cf. Psa 35:13). Refraining from work resulted from the same sense of priority. No human activity was necessary nor did God permit it in addition to the sacrifice that He provided to atone for sin.
The promise of God in Lev 16:30 is one that the Israelite was to believe and by which he could enjoy assurance of his fellowship with God. It is very clear from this verse and similar statements (cf. Lev 16:16; Lev 16:22) that God promised forgiveness and cleansing to all who trusted in the efficacy of the sacrifices that He provided and prescribed. [Note: For a survey of the attitudes of American Jews over the last century regarding the meaning of the Day of Atonement and regarding death and the afterlife, see Eric Friedland, "The Atonement Memorial Service in the American Mahzor," Hebrew Union College Annual 55 (1984):243-82.]
The writer of the Book of Hebrews saw the Day of Atonement as prefiguring Jesus’ crucifixion (Hebrews 9). Though the Day of Atonement is not something Christians observe, we can learn the nature of sin, the need for atonement, and the superiority of Christ’s sacrifice by reflecting on this Jewish ritual in the light of Calvary (cf. Heb 10:22-25). Some Christians practice self-affliction during Lent for essentially the same reason the Israelites afflicted themselves before the Day of Atonement.
"The only way of access into the presence of the LORD is by the application of the atoning blood on the mercy seat and the removal of the sins of the penitent by placing them on a scapegoat." [Note: Ross, p. 323.]
After the Romans destroyed the Jerusalem temple in A.D. 70, the rabbis wanted to preserve the rituals of the Day of Atonement for future generations. They could not, of course, continue to practice Yom Kippur as the Mosaic Law specified without the temple. So they substituted prayer, repentance, and giving to charity for sacrifices and rituals that they could no longer practice. They also preserved the descriptions of the former rituals of Yom Kippur (now called the Avodah) in the mahtzor (the special prayer book used on Yom Kippur).