74 - The Burnt-Offering

THE BURNT-OFFERING.

"And Aaron shall come into the tabernacle of the congregation, and shall put off the linen garments, which he put on when he went into the holy place, and shall leave them there:

"And he shall wash his flesh with water in the holy place, and put on his garments, and come forth, and offer his burnt offering, and the burnt offering of the people, and make atonement for himself, and for the people.

"And the fat of the sin offering shall he burn upon the altar.

"And he that let go the goat for the scapegoat shall wash his clothes, and bathe his flesh in water, and afterward come into the camp.

"And the bullock for the sin offering, and the goat for the sin offering, whose blood was brought in to make atonement in the holy place, shall one carry forth without the camp; and they shall burn in the fire their skins, and their flesh, and their dung.

"And he that burneth them shall wash his clothes, and bathe his flesh in water, and afterward he shall come into the camp." Leviticus 16:23-28. THIS change of garments of the high priest implies a change of ministration. The whole of the service which he had conducted in the fine linen garments, was connected with one aspect of atonement, the putting away of sins in respect to God’s judgment of wrath. The offering of the burnt-offering presents another aspect of atonement, viz: the acceptance of the worshipper according to the sweet savour of the sacrifice. Aaron therefore left the holy garments in the tabernacle where he had sprinkled the blood, and put on his own garments which were the garments for glory and beauty. This may be seen on referring to Exodus 28:2; Exodus 28:4; Exodus 28:41; Exodus 29:21; Exodus 29:29; Leviticus 8:30; Leviticus 21:10. It has been before observed, that these garments bore a representative character, and identified the high priest himself with the people Israel, in glory and beauty. Thus once a year, that nation had its sins numbered before God in order to be put away, and it stood in acceptance according to the sweet savour of the burnt-offering. The holy places were also cleansed, so that the Levitical routine of service could be conducted in them. The man that led away the scapegoat, and he also who burnt the sin-offerings outside the camp, had to wash themselves and their clothes in water before they could return into the camp. This command proves how closely the scapegoat was allied to the sin-offering. In either case, all the uncleanness or defilement which attached substitutionally to the victim, was in no sense to be brought back again into the camp: for the time all sin had been borne away, and all traces of its defilement were to be obliterated.*(*It will be observed in turning toExodus 30:10, that the word "atonement" is in the plural, ("atonements") It ought to be in the plural also inLeviticus 23:27-28;Numbers 29:11. The day is"a day of atonements,"Leviticus 23:27-28; Leviticus 25:9. Probably the use of the plural arises from the various aspects of atonement embraced on this occasion.) The 50th year called "the year of jubilee,’’ began on the day of atonement. The trumpet was then blown, and the holy year of rest and liberty began, when also every man returned to the possession God had given him in the land. Leviticus 25:9-13. Have we not in this abundant instruction for our souls? We can have no holiness; we cannot be "holy brethren" except through the blood of atonement; we cannot walk at liberty with God; at liberty from the dominion of sin; at liberty from the bondage of law, unless we trust in the full grace of God in the gift of His blessed Son, as having answered for us as sinners, and given us life eternal. We shall enter "every man into his possession" in a little while, when the great trumpet of redemption is blown at the return of Christ, and when the full value of His atoning blood is made manifest on the resurrection morning, and the new song, "Thou wast slain and hast redeemed us to God by thy blood," (which even now faith anticipates,) is sung in all its fullness.

Space will not allow of a more lengthened exposition of this beautiful type of the day of atonement; or of a more distinct consideration of its future application to the nation of Israel for which the Lord died. John 11:50. The two chapters in the New Testament which have especial reference to it are John 20, when the Lord appeared to Mary Magdalene early in the morning, and spoke of His ascending to His Father and His God, and returned in the evening to speak peace to His disciples; and Hebrew 10, which is almost a running commentary by way of contrast. It will be seen by what has been already written, that the day of atonement comprised four great actions of the high priest - making atonement by blood in the holiest; establishing the altar of incense - intercession, upon the ground of the blood of atonement; giving to the people the knowledge of the remission of their sins under the type of the scapegoat; and lastly, taking his full representative character in glory and beauty on the ground of acceptance through the sacrifice for a sweet savour. The great truths illustrated are - Christ made sin for us. 2 Corinthians 5:21. "The Lord hath laid on him the iniquity of us all." Isaiah 53:6. "He bare the sin of many." Isaiah 53:12. "Who himself bare our sins in his own body on the tree." 1 Peter 2:24. "Their sins and their iniquities will I remember no more." Hebrews 10:17.