Exegetical and Hermeneutical Commentary of Leviticus 23:26
And the LORD spoke unto Moses, saying,
26 32. The Day of Atonement (P). See on ch. 16.
Fuente: The Cambridge Bible for Schools and Colleges
Lev 23:26-32
For it is a day of atonement.
The Day of Atonement
The seventh month was one peculiarly distinguished in the Jewish year, no less than three of the annual festivals being assigned to it. On the first day was the Feast of Trumpets, on the fifteenth the Feast of Tabernacles, and on the tenth was the Day of Atonement. We propose to consider it under two heads: first, in its application to the Jews, and second, in its application to ourselves.
I. This ordinance differs from the rest in this respect–that it does not appear to have had any commemorative, or eucharistic import; it was, indeed, a fast rather than a festival or feast; it was a solemn day of humiliation before God, national humiliation, on which the people were called to an acknowledgment of their sins, and by the sprinkling of the blood of the slain sacrifice, were reminded at once of the judgment which their sins demanded, and of the only remedy which was provided for them. It was calculated to teach a most important lesson, and leave a deep moral impression upon the national mind. But I cannot but think that this ordinance had also a prophetic bearing upon the Jewish people; that, in common with the two other festivals of the seventh month, it was designed to shadow forth the future dealings of the Lord with them, and that it will have its accomplishment in that day when they shall, as a nation, be brought to repentance for their sins, and faith in the blood of the Lamb.
II. When we come to examine more minutely into the ceremonies observed on this day, we shall find that they were typical of the gospel scheme; and indeed, they present us with one of the most remarkable types contained in the Scriptures. These ceremonies are not mentioned in the chapter before us, but in the sixteenth chapter of this book they are detailed at length. Abstracting what was personal to the high priest himself, let us consider that part which concerned the people at large; and–
1. The offerings are to be considered, and in the first instance the sin-offering. This consisted of two goats, for although only one of them was to be slain, they are evidently to be considered as one offering, and indeed are spoken of as such–two kids of the goats for a sin-offering. These two combined, then, represent the Saviour in death and life. Both were necessary; Jesus saves us by His life as well as by His death. A similar type to this we have in the ceremony of the cleansing of the leper, where two birds were provided, one of which was to be slain over running water, and the other, after being dipped into the water and blood, and used to sprinkle the leper, was afterwards let loose into the open field (Lev 14:1-32). We do not sufficiently dwell upon the life of Jesus, and yet it is this life which saves us (Rom 5:10). But that which was peculiarly characteristic of this day was–
2. The entrance of the high priest within the veil. And what a beautiful illustration have we here of the office which our Redeemer now sustains–the part which He now acts for us. Beloved, we have a great High Priest, who has passed into the heavens, Jesus the Son of God. And for what purpose is He there? On whose behalf does He officiate? Let the reply be given in the language of the Holy Ghost–now to appear in the presence of God for us. Oh! let the words be treasured in our hearts for us. Unto them belonged the sons of Aaron; unto us belongs the Son of God. If Jesus has passed into the most Holy Place, He has entered there in a public character, as the representative of His people, and every part of the ministry which He sustains in all for them. When the high priest went within the veil he had a defined work to do; he undertook no vague, uncertain commission; the object for which he went, and the results of his meditation were clearly laid down and defined. It was for the chosen people that he ministered, for them he was ordained in things pertaining unto God–to make reconciliation for the sins of the people was the task assigned him. And accordingly he carried the names of the twelve tribes upon his shoulders, and upon his breast. And so with our great High Priest; there is no uncertainty in his work, it is all explicitly defined, ordered, and settled by covenant arrangement. But He bears them also in His breast; it; is not merely a matter of compact, of official duty, it is a matter of affection and friendship. He careth for us!
3. But when the high priest passed within the veil, he entered not without blood. He was commanded to carry with him the blood of the sin-offering, and to dip his finger in the blood, and sprinkle it before the mercy-seat (Lev 16:14-16). Just so, our great High Priest, not by the blood of bulls and of goats, but by His own blood, He has entered in once into the Holy Place, having obtained eternal redemption for us (Heb 9:12). The blood of the sin-offering was commanded to be sprinkled seven times before the mercy-seat, denoting the perfection and completeness of that atonement which it typified. Beloved, we are here reminded of a most important truth, the inherent efficacy of the blood of Jesus to atone for sin.
4. But there is something more which the high priest was commanded to do within the veil, which we must not forget to notice. He was to take a censer full of burning coals of fire from off the altar before the Lord, and he was to fill his hands full of sweet incense beaten small, and to bring it within the veil. And then, when there, he was to sprinkle the incense upon the coals of fire before the Lord, that the smoke of the incense might ascend and cover the mercy-seat (Lev 16:12-13). What a beautiful type have we here of the intercession of our glorious High Priest, ascending as sweet incense perpetually before God! The fire, too, with which this incense was kindled must not be common fire, it must be taken from off the altar of burnt-offering, reminding us of the ground of the Saviours intercession–His consecration of Himself to do His Fathers will; His self-sacrifice upon the Cross to be consumed by the fire of Jehovahs justice as the sinners Substitute. Oh! beloved, if we have not fellowship with our God in Christ, if we have not peace of mind and conscience, it is not that He has not opened unto us the bosom of His love; but it is because of our hardness of heart, and want of confidence in His mercy. We are not straitened in Him, but in ourselves.
5. But the whole of the duties of the high priest upon this solemn day were not conducted within the veil; he must come forth again to accomplish the service which awaited him outside. And the people, in the meantime, were expecting his return; they were waiting for him to reappear and complete the work allotted to the day. And here again we are reminded of the position which the Church of Christ should occupy in the present dispensation–waiting for the reappearing of her Lord–looking for that blessed hope, and the glorious appearing of the great God, and our Saviour Jesus Christ. For as the ceremonies of the Day of Atonement were not completed inside the veil, so is it with the work of our great High Priest; His ministry in heaven will not accomplish all–there is a work outside the veil which He must come forth to do; and those who are interested in the one are interested also in the other (Heb 9:27-28). When the high priest came forth from the sanctuary, and appeared again unto the people, he first dispatched the scapegoat bearing all their iniquities into the wilderness, and then united with them in offering the burnt-offering unto the Lord. And such shall be the results of the second advent of our Saviour. Then shall sin be completely put away, and every trace of it removed for ever. And then, too, shall Jesus and His people unite to offer the burnt-offering unto God. Then in the midst of His redeemed He shall sum up all their pure and holy service; and, blessed and consecrated by the presence of incarnate Godhead, the untiring energies of redeemed humanity shall be for ever consuming, yet unconsumed, upon the altar of eternal love. (J. B. Lowe, B. A.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
And the Lord spake unto Moses,…. This phrase, which is a kind of preface to each precept, seems to be used to distinguish one from another, as the preceding one from the feast of Pentecost; and here, the day of atonement from that of the blowing of the trumpets; and afterwards, the feast of tabernacles from the day of atonement; the reason why it is not used before the feast of Pentecost seems to be, because, as Aben Ezra observes, that depended upon the wave sheaf, and was reckoned from it:
saying; as follows.
Fuente: John Gill’s Exposition of the Entire Bible
On the tenth day of the seventh month the day of atonement was to be observed by a holy meeting, by fasting from the evening of the ninth till the evening of the tenth, by resting from all work on pain of death, and with sacrifices, of which the great expiatory sacrifice peculiar to this day had already been appointed in ch. 16, and the general festal sacrifices are described in Num 29:8-11. (For fuller particulars, see at ch. 16.) By the restrictive , the observance of the day of atonement is represented a priori as a peculiar one. The refers less to “the tenth day,” than to the leading directions respecting this feast: “only on the tenth of this seventh month…there shall be a holy meeting to you, and ye shall afflict your souls,” etc.
Fuente: Keil & Delitzsch Commentary on the Old Testament
Verses 26-32:
Instructions for Yom Kippur, the “Day of Atonement,” are given in Levitus 16. This was to be a solemn day of fasting and complete cessation of all labor. It was a day of “affliction,” or sorrow, as the people remembered and confessed their sins.
The solemnity of this day was part of the preparation for the joyous Feast of Tabernacles, which followed five days later.
Fuente: Garner-Howes Baptist Commentary
e. THE DAY OF ATONEMENT 23:2632
TEXT 23:2632
26
And Jehovah spake unto Moses, saying,
27
Howbeit on the tenth day of this seventh month is the day of atonement; it shall be a holy convocation unto you, and ye shall afflict your souls; and ye shall offer an offering made by fire unto Jehovah.
28
And ye shall do no manner of work in that same day; for it is a day of atonement, to make atonement for you before Jehovah your God.
29
For whatsoever soul it be that shall not be afflicted in that same day; he shall be cut off from his people.
30
And whatsoever soul it be that doeth any manner of work in that same day, that soul will I destroy from among his people.
31
Ye shall do no manner of work: it is a statute for ever throughout your generations in all your dwellings.
32
It shall be unto you a sabbath of solemn rest, and ye shall afflict your souls: in the ninth day of the month at even, from even unto even, shall ye keep your sabbath.
THOUGHT QUESTIONS 23:2632
549.
This surely was a distinctive day. Mention the distinctions.
550.
What was the purpose of fasting?
551.
What was the penalty for not properly observing this day?
552.
Is this the only day in the year just like the weekly sabbath?
553.
Please read again our comments on Lev. 16:1-30. Cf. Lev. 19:8. Just what is involved in being cut off as Lev. 23:30?
554.
Just what is meant by afflict your souls?
PARAPHRASE 23:2632
The Day of Atonement follows nine days later: all the people are to come together before the Lord, saddened by their sin; and they shall offer sacrifices by fire to the Lord. Dont do any work that day, for it is a special day for making atonement before the Lord your God. Anyone who does not spend the day in repentance and sorrow for sin shall be excommunicated from his people. And I will put to death anyone who does any kind of work that day. This is a law of Israel from generation to generation. For this is a Sabbath of solemn rest, and in it you shall humble your souls and be filled with remorse; this time for atonement begins on the previous evening and goes on until the next evening.
COMMENT 23:2632
Lev. 23:26-32 We covered the Day of Atonement in our comments on chapter sixteen. The emphasis in these verses seems to be upon the fasting of this day. This is the only day in the Hebrew calendar when fasting was required. Since the subject of fasting is almost unkown to the average church member, we feel it would be profitable to here include an outline of the subject:
FASTING: RESOURCE FOR SPIRITUAL POWER
1.
Our Lords Teaching and Example:
a.
Mat. 6:1-18
Please notice that our Lord did not say If you fast, but when you fast. Jesus expected His followers to pray, so He said when you pray in Lev. 23:5. He expected His disciples to give, so He said when thou doest alms, Lev. 23:2. In Lev. 23:16 He uses the same anticipationHe expects us to fast. The wrong motive does not cancel the act.
b.
Mar. 2:18-22
Jesus said there would come a day when His disciples would fast. When the bridegroom has left then will they fast in that day. We are living in that day awaiting the cry, Behold the bridegroom cometh, come ye forth to meet Him. Fasting is a grand catalyst for bringing the body into subjection. If we do not control the appetites of the body we will be controlled by them.
c.
Mat. 4:1-11; Luk. 4:1 ff.
At the beginning of His ministry, our Lord entered a period of fasting and prayer. It could be significant that Jesus was tempted by Satan to eat, but not to drink. Jesus was voluntarily refusing food as a part of His control of the body.
2.
The Example of Paul
a.
Act. 9:9
Saul of Tarsus became Paul the Apostle, and fasting was a part of his change. This was a three-day absolute fast. The normal fast of only water and no food was superseded by the circumstances.
b.
2Co. 6:3-10
The list of events here given demonstrate the character of Paul. The use of the term fastings would seem to suggest that Paul was often involved in this practice. In Lev. 11:23-27 fastings could be involuntary, i.e. because he had no food, but in Lev. 6:3-10 there is no reason to believe that it is used in any but the ordinary sense of the term: Paul chose to fast often.
3.
The Early Church
a.
Act. 13:1-3
As the leaders in the Syrian church at Antioch ministered to the Lord they were fasting. This was a united effort. It was associated with their worship, and was yet apart from it. In this environment the Holy Spirit said, separate unto me Barnabas and Saul. In the action taken by the leaders of the church to set Barnabas and Saul apart fasting was accompanied with prayer and the laying on of hands.
b.
Act. 14:23
Prayer and fasting was practiced in the Gentile churches of Lystra, Derbe and Antioch of Pisidia. Fasting is here a part of the ordination of elders.
4.
Examples of Fasting From the Old Testament
a.
David Psa. 35:13; Psa. 69:10
The control of egos demands as well as the control of the lust of the flesh are here involved.
b.
Jehoshaphat 2Ch. 20:1-30
We face as formidable a foe today as did Jehoshaphat. We need to use the same weapons in our warfare. Cf. 2Co. 10:4.
c.
Ezr. 8:21-23
We sometimes presumptuously commit ourselves and only fasting and prayer can give us the answer.
d.
Est. 4:1 ff.
The whole nation was savedfasting had a part.
e.
Nineveh Jon. 1:1 ff; Jon. 3:5-9.
Both Gods blessings and His judgments are conditional. Fasting has never been an end in itself (except when hypocrites made it suchCf. Mat. 6:16 ft). It is a grand aid to the goal of buffeting the body and bringing it into subjection. Cf. 1Co. 9:27; Cf. Gal. 5:17.
If an act or an attitude is wrong fasting will not make it right. Only prayer and restitution will do that. Fasting is not some type of holy gimmick or cure-all. Fasting is no substitute for any other part of Gods provisions. On the other hand no other provisions of God are a substitute for fasting. The regularity of your prayer life is a pattern for your fasting. Fasting once a week would be a way to give practical value to this spiritual discipline.
FACT QUESTIONS 23:2632
560.
Discuss the two references to fasting in Mat. 6:1-18 and Mar. 2:18-22. What application does this have for us?
561.
Is the fasting and prayer of our Lord an example for us? Discuss.
562.
What shall we say of the example of Paul: Cf. Act. 9:9; 2Co. 6:3-10.
563.
Where did the early church get the thought that they should fast? Cf. Act. 13:1-3.
564.
How do we use fasting today? Discuss.
565.
We have given five examples of fasting in the Old Testament. What lesson is in this for us?
566.
What is the basic purpose of fasting?
567.
How can we incorporate this discipline into our life? Discuss.
Fuente: College Press Bible Study Textbook Series
(26) And the Lord spake unto Moses.The same formula which introduced the regulations about the feast of trumpets (see Lev. 23:23), now introduces the laws about the day of Atonement.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
DAY OF EXPIATIONS, Lev 23:26-32.
27. A day of atonement The Yom Kopher, as it is called by Jews to day, is fully described in chap. 16. It is mentioned here in order to make an exhaustive enumeration of the annual religious ceremonies and assemblies. There is added in Lev 23:32 that the period during which they should afflict their souls, or fast, was twenty-four hours, from the evening of the ninth to the evening of the tenth day. The modern Jew, on the day of atonement, fasts from sunset to sunset.
Fuente: Whedon’s Commentary on the Old and New Testaments
The Day Of Atonement ( Lev 23:26-32 ).
Here the Day of Atonement (compare Leviticus 16) is looked at from the point of view of the people. Its solemnity is emphasised by the strict warnings concerning proper observance (Lev 23:29-30). On this important day all the failures and sins of Israel that had not previously been atoned for would be gathered up and atoned for.
Lev 23:26-27
‘And Yahweh spoke to Moses, saying, “Howbeit on the tenth day of this seventh month is the day of atonement. It shall be a holy convocation to you, and you shall afflict (humble) yourselves; and you shall offer an offering made by fire to Yahweh”
The tenth day of the seventh month is to be the Day of Atonement. It is to be a holy ‘calling-together’, a day on which they ‘afflict themselves’ and a day when an offering is made by fire to Yahweh. For full details of the latter see chapter 16.
“Afflict (humble) themselves.” That is, deal hardly with themselves (compare Gen 16:6; Gen 31:50), or submit themselves humbly (compare Gen 16:9; Exo 10:3). No indication is given of exactly what this means. It may refer to fasting, to self-examination and family-group-examination, or to other forms of consideration of sins and of repentance, or to a general humbling before God. The main point is presumably a demonstration to God of a genuine desire to put away sin. Compare Isa 58:5 where ‘afflicting themselves’ appears to refer to ‘bowing down the head as a bulrush’, and ‘spreading sackcloth and ashes’, presumably to kneel on as a sign of repentance.
Lev 23:28
“And you shall do no manner of work in that same day; for it is a day of atonement, to make atonement for you before Yahweh your God.”
No manner of work may be done on that day (thus going further than banning ‘servile work’). It was a day when all concentration must be on atonement.
Lev 23:29
“For whatever person it be that shall not be afflicted in that same day, he shall be cut off from his people.”
And whoever fails to take the day seriously and to make a genuine effort to deal with their sinfulness must be cut off from his people.
Lev 23:30
“And whatever person it be who does any manner of work in that same day, that person will I destroy from among his people.”
And whoever does any manner of work, God Himself will destroy from among his people. For it will be evidence that he has no time for getting himself right with God.
Lev 23:31-32
“You shall do no manner of work. It is a statute for ever throughout your generations in all your dwellings. It shall be to you a sabbath of solemn rest, and you shall afflict yourselves. In the ninth day of the month in the evening, from evening to evening, shall you keep your sabbath.”
What has been said is now repeated as a permanent statute into the distant future. No manner of work is to be done. It is to be a sabbath of solemn rest, a day for self-humbling and self-chastisement, and it shall commence at the twilight of the ninth day, and continue until the twilight of the tenth day, by which time the High Priest will have satisfactorily made atonement for the sin of Israel.
This feast reminds us of our deep need continually for repentance from current sins. Jesus Christ made atonement for us once for all, and we rejoice in that, but we are to constantly walk in God’s light, allowing Him to reveal to us our sins so that we might admit to them and have them removed (1Jn 1:7-10).
Fuente: Commentary Series on the Bible by Peter Pett
The Day of Atonement
v. 26. And the Lord spake unto Moses, saying, v. 27. Also on the tenth day of this seventh month, v. 28. And ye shall do no work in that same day; for it is a day of atonement, to make an atonement for you before the Lord, your God, v. 29. For whatsoever soul it be that shall not be afflicted in that same day, v. 30. And whatsoever soul it be that doeth any work in that same day, the same soul will I destroy from among his people, v. 31. Ye shall do no manner of work; it shall be a statute forever throughout your generations in all your dwellings.
v. 32. It shall be unto you a Sabbath of rest, and ye shall afflict your souls. In the ninth day of the month at even, from even unto even, shall ye celebrate your Sabbath.
Fuente: The Popular Commentary on the Bible by Kretzmann
Perhaps this day of sorrow cannot be strictly termed a feast day. But yet as being on the Sabbath, that sacred day lost not its name. Is not the LORD JESUS typically set forth here also, who in the days of his flesh offered up strong crying and tears. Heb 5:7-9 . This was he, of whom Daniel spake, Dan 9:24 . And this was he, whom Paul describes, as having by himself purged our sins. Heb 1:3 . Blessed LORD! as thou art exalted as a prince and a Saviour, to give to Israel repentance and remission of sins, give to me those ascension-gifts; that I may so look unto thee in every day’s atonement of thy blood, as to mourn for thee. Zec 12:10 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Lev 23:26 And the LORD spake unto Moses, saying,
Ver. 26. See on Lev 16:30 , &c.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Lev 23:26-32. The Day of Atonement (P).No details are here given: a knowledge of Leviticus 16 is implied. The humiliation of the days services is alone mentioned. If the ritual of the Day is later than 444 B.C. (see on Leviticus 16) this section must be a still later addition.
Fuente: Peake’s Commentary on the Bible
6. The Day of Atonement 23:26-32
Moses described this day (Heb. Yom Kippur) in chapter 16 more fully for the priests’ benefit. Here he stressed the responsibilities of the ordinary Israelite.
This day was a fast rather than a feast. The people were to "humble" or "deny" themselves (Lev 23:29), which involved fasting and abstaining from their normal pleasures and comforts (cf. Lev 16:29). God permitted no ordinary work on this day (Lev 23:28; Lev 23:30-32). By this He taught the Israelites that the yearly removal of their sins was entirely His work, to which they contributed absolutely nothing (cf. Eph 2:8-9).
The sacrifices the priests made on this day atoned for all the remaining sins of the believing Israelites that other sacrifices did not cover. However the benefits of the Day of Atonement lasted for only one year.
"The principles taught by the Day of Atonement are valid for the New Testament believer: sin must be regularly removed in order for spiritual service and fellowship to take place. Beyond that, sin can only be removed eternally through the sacrifice of Christ made once and for all-not annually." [Note: Ibid., p. 431.]
Prophetically this day will find fulfillment at the second coming of Christ. Then God will purify His people who have returned to Him in repentance and self-affliction as a result of His chastening during the Tribulation period (Zec 12:10; Zec 13:1; cf. Heb 9:28).
"The release from the pressure of work and social inequalities, experienced on and through the Sabbath and its sister institutions, could effectively epitomize both past and future divine deliverance." [Note: Samuele Bacchoicchi, "Sabbatical Typologies of Messianic Redemption," Journal for the Study of Judaism 17:2 (December 1986):165.]
"In order to find spiritual renewal, people must cease their works, humble themselves before God, and draw near to him on the merits of the atoning sacrifice." [Note: Ross, p. 432.]
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
THE DAY OF ATONEMENT
Lev 23:26-32
“And the Lord spake unto Moses, saying, Howbeit on the tenth day of this seventh month is the day of atonement: it shall be a holy convocation unto you, and ye shall afflict your souls: and ye shall offer an offering made by fire unto the Lord. And ye shall do no manner of work in that same day: for it is a day of atonement, to make atonement for you before the Lord your God. For whatsoever soul it be that shall not be afflicted in that same day, he shall be cut off from his people. And whatsoever soul it be that doeth any manner of work in that same day, that soul will I destroy from among his people. Ye shall do no manner of work: it is a statute forever throughout your generations in all your dwellings. It shall be unto you a sabbath of solemn rest, and ye shall afflict your souls: in the ninth day of the month at even, from even unto even shall ye keep your sabbath.”
After this festival of annunciation, followed, on the tenth day of the month, the great annual day of atonement. This has already come before us (chapter 13) in its relation to the sacrificial system, of which the sin offering of this day was the culmination. But this chapter brings it before us in another aspect, namely, in its relation to the annual septenary series of sacred seasons, the final festival of which it preceded and introduced.
Its significance, as thus coming in this final seventh and sabbatic month of the ecclesiastical year. lay not merely in the strictness of the rest which was commanded (Lev 23:28-30) from every manner of work, but, still more, in that it expressed in a far higher degree than any other festival the other sabbatic idea of complete restoration brought in through expiation for sin. This was indeed the central thought of the whole ceremonial of the day, -the complete removal of all those sins of the nation which stood between them and God, and hindered complete restoration to Gods favour. And while this restoration was symbolised by the sacrifice of the sin offering, and its presentation and acceptance before Jehovah in the Holy of Holies; yet, that none might hence argue from the fact of atonement to license to sin, it was ordained (Lev 23:27) that the people should “afflict their souls,” namely, by fasting, in token of their penitence for the sins for which atonement was made; and the absolute necessity of this condition of repentance in order to any benefit from the high priestly sacrifice and intercession was further emphasised by the solemn threat (Lev 23:29): “Whatsoever soul it be that shall not be afflicted in that same day, he shall be cut off from his people.”
These then were the lessons-lessons of transcendent moment for all people and all ages-which were set forth in the great atonement of the sabbatic month, -the complete removal of sin by an expiatory offering, conditioned on the part of the worshipper by the obedience of faith and sincere repentance for the sin, and issuing in rest and full establishment in Gods loving favour.