Exegetical and Hermeneutical Commentary of Leviticus 16:30
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.
For on that day shall [the priest] make an atonement for you to cleanse you,…. By offering the sin offering for them; typical of the sacrifice of Christ, whose soul was made an offering for sin whereby atonement is made for it, and whose blood cleanses from all sin. Though the word “priest” is not in the text, it is rightly supplied, as it is by Aben Ezra, for by no other could, a sacrifice be offered, or atonement made; and on the day of atonement only by the high priest, who was a type of Christ our high priest, who has by his sacrifice made reconciliation for sin, and by himself has purged from it:
[that] ye may be clean from all your sins before the Lord; which is a general phrase, as Aben Ezra observes, and may be understood of sins of ignorance and presumption; as Christ by his blood and sacrifice has cleansed all his people from all their sins of every sort, so that they stand pure and clean, unblamable and unreproveable, before the throne of God, and in his sight; see Col 1:22.
Fuente: John Gill’s Exposition of the Entire Bible
(30) For on that day shall the priest make an atonement.Literally, For on that day he shall make atonement for you, which may either be the Lord, who is mentioned in the next clause, or, more probably, the high priest, who is mentioned five verses before. (See Lev. 16:25, and especially Lev. 16:32.)
That ye may be clean . . . Better, you shall be clean, &c. Because it is here said you shall be clean from all your sins before the Lord, the administrators of the law in the time of Christ declared that only the sins which a man commits before, i.e., against the Lord, are atoned for on the Day of Atonement, but the sins which man commits against his fellow man are not forgiven on this day unless we have first satisfied our injured neighbour, and have obtained pardon from him. Again, he who sinneth in the hope that he will obtain absolution on the Day of Atonement, for him there is no forgiveness on this day.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
30. To cleanse you This cleansing was, 1.) a restoration of the worshipper to membership and communion with the congregation of Israel; and, 2.) the pretermission or Old Testament forgiveness of sins to the penitent believer in the divine promises. For we cannot admit that there was in the Jewish sacraments an operation of grace propria virtute, that is, by themselves alone, irrespective of the spiritual state of the worshipper. “The perfection of the worshippers is the complete restoration of their peace with God; and this only can be attained by the complete removal of the barrier formed by sin, by making them in the fullest sense cleansed.
Had this ever really been once effected for the congregation of Israel by the annual sacrifices of the day of atonement, no need would have been felt for a repetition of them. But this was not so.” Delitzsch on Heb 10:2. See Introduction, (7.)
Fuente: Whedon’s Commentary on the Old and New Testaments
Lev 16:30 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.
Ver. 30. That ye may be clean from all your sins. ] And so God may turn your fasting into feasting, as Zec 8:19 . The joyful jubilee was begun and proclaimed in this same tenth day. Lev 25:8-9
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Psa 51:2, Psa 51:7, Psa 51:10, Jer 33:8, Eze 36:25-27, Eph 5:26, Tit 2:14, Heb 9:13, Heb 9:14, Heb 10:1, Heb 10:2, 1Jo 1:7-9
Reciprocal: Exo 30:10 – Aaron Lev 23:27 – the tenth Lev 25:9 – the day Heb 10:3 – a remembrance