Leviticus 16:33

Lev 16:33 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.

Ver. 33. For the holy sanctuary.] For all the sins of your holy services, it being the manner that either makes or mars an action.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

(33) And he shall make an atonement.—Like Aaron, the successor to the pontificate is to perform the service of expiation as detailed in this chapter, a summary of which is here given.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

33. all the people of the assembly] An unusual expression, contrasting them with the priests who were also members of it.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And this shall be an everlasting statute unto you,.... Which is the third time of its being observed, see Lev 16:29, to show that this was a law of considerable moment, and to be taken notice of, and strictly and closely kept by the priests, to whom these words are directed, and on whom the chief service of the day lay:

to make atonement for the children of Israel for all their sins once a year; namely, on the tenth day of the seventh month, or Tisri, as before directed:

and he did as the Lord commanded Moses; that is, Aaron did, as the Targum of Jonathan, Aben Ezra, and Ben Gersom supply it; when the day of atonement came, as Jarchi expresses it, he did according to this order, to fulfil the decree of the king, even the King of kings; whose will it was that such a day should be yearly observed, and such and such rules performed in it; so very significant of Christ, and of the atonement to be made by him, and which has been made.

Next: Leviticus Chapter 17

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

A summary of what was done on the day of atonement.

The day was intended as an occasion for expressing more completely than could be done in the ordinary sacrifices the spiritual truth of atonement, with a fuller acknowledgment of the sinfulness and weakness of man and of the corruptible nature of all earthly things, even of those most solemnly consecrated and devoted to the service of God. It belonged to its observances especially to set forth, by the entrance of the high priest into the holy of holies, that atonement could only he effected before the throne of Yahweh Himself (compare Mat 9:6; Mar 2:7-10; Heb 4:16, etc.); and, by the goat sent into the wilderness, that the sins atoned for were not only forgiven, but carried wholly away. See Lev 16:22 note. The rites were a solemn gathering up of all other rites of atonement, so as to make them point more expressively to the revelation to come of God’s gracious purpose to man in sending His Son to be delivered for our offences, and to rise again for our justification; to be our great high priest forever after the order of Melchisedec, and to enter for us within the veil Rom 4:25; Heb 6:20. The Day of Atonement expanded the meaning of every sin-offering, in the same way as the services for Good Friday and Ash Wednesday expand the meaning of our litany days throughout the year, and Easter Day, that of our Sundays.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

33. The holy sanctuary — The holy of holies, as distinguished from the tabernacle of the congregation, the apartment of the priests. “The holy things were rendered unclean, not only by the sins of those who touched them, but by the uncleanness, that is, the bodily manifestation, of the sin of the nation; so that they required a yearly expiation and cleansing through the expiatory blood of sacrifice.” — Keil and Delitzsch. “Thus was the sanctuary cleansed from the defilement of priests and worshippers, and the communion of the Church with its Lord re-established. Alike priests and worshippers could now again have sacrificial access to and fellowship with God. It still remained to cleanse from personal guilt and sin. This was effected by the so-called ‘scapegoat.’” — Dr. Edersheim. The human nature of the Word made flesh in which he tabernacled (εσκηνωσεν) (Joh_1:14) and wrought out the work of human redemption, being absolutely holy, never needed purification, since in both flesh and spirit he was “holy, harmless, and undefiled.”

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Vers. 33, 34. The imperfect ritual and the All-sufficient Sacrifice.

If we place ourselves at the standpoint of a devout and inquiring Hebrew worshipper, we can suppose ourselves to ask, on the morning and evening of the Day of Atonement

I WHY THIS ANNUAL CEREMONY? Have not numerous sacrifices been presented all the year round without intermission? Have not daily offerings been laid on the altar, morning and evening? and double sacrifices every sabbath day? and special offerings every month? And have not the people been bringing their presentations, from flock and herd, as piety has dictated, or special circumstances have required, all through the seasons? Have not these "come up with acceptance" before the altar of Jehovah? Has not sin been atoned for? What need, then, of these annual solemnities, of this very special ceremony at the tabernacle?

And if to such reflecting worshipper it should occur that the blood of lambs and bullocks, of doves and pigeons, was no real substitute for the forfeited life of men, would he not take a further step in his inquiry, and ask

II CAN THIS SUFFICE, ALL OTHER FAILING? What is there in the ceremonies of this sacred day which will avail, if all the year"s sacrifices are insufficient? Will the fact that one man will stand in the inner instead of the outer side of a separating vail, and sprinkle blood on one article of tabernacle furniture rather than another, will this make the difference between the adequacy and the inadequacy of animal sacrifice for human sin? Will the ceremony of slaying one goat and leading the other out into the wilderness constitute the one needful thing that is wanted to remove the guilt of a nation? Surely something more and something greater is wanted still. To these suggested and probable inquiries of the Hebrew worshipper, we reply

III THESE TYPICAL SOLEMNITIES DID NOT SUFFICE. It was a striking mark of their insufficiency that the very altar and tabernacle of the congregation, even the "holy sanctuary" itself, (verse 33; see verse 16 and Heb 4) had to be "atoned for." Even they became affected by the "uncleanness of the children of Israel." Here was imperfection legibly written on the holy things. And our instructed reason tells us that these things were inherently unsatisfactory. "It is not possible that the blood of bulls and of goats should take away sins". (Heb_10:4) Such "gifts and sacrifices could not make him that did the service perfect". (Heb_9:9 Heb_7:18, Heb_7:19) They only served for a time, and drew their temporary sufficiency from the fact that they were to be completed and fulfilled in one Divine Offering, which should be presented in "the fullness of time." And thus we come to

IV THE ONE ALL-AVAILING SACRIFICE. In the one Great Sacrifice at Calvary, the death of the Lord Jesus Christ, there is everything which a guilty race requires.

1. No need, now, for annual sacrifices; "in those sacrifices there is a remembrance again made of sins every year". (Heb_10:3) "But this man, after he had offered one sacrifice for sins for ever," etc., "by one offering he hath perfected for ever them that are sanctified". (Heb_10:14) Not "once a year," but once for all, once for ever!

2. No need for purifying the holy place. He hath passed into the heavens; has sat down at the right hand of God. The "uncleanness of man cannot stain his throne of grace.

3. No question as to the efficacy of his atonement. "If the blood of bulls and of goats," etc. (Heb_9:13, Heb_9:14)

4. No limit to the application of his atoning death. The cross of Christ is that on which not merely "all the people of the congregation" (verse 33), but all human souls in every land and through every age may look, in which they may glory, at which they may leave their sin and fear, from which they may date their inextinguishable hope and their everlasting joy. C.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.