John Calvin Commentary Leviticus 16

And the Lord spoke to Moses.

A detailed description is given here of what we recently referred to briefly, so to speak, that is, the solemn atonement that was made yearly in the seventh month. For when Moses was instructing them about which sacrifices were to be offered on each of the festivals, he expressly excluded, though only in a single word, this sacrifice, when he spoke of the day of atonement itself, on which they afflicted their souls. Therefore, a clear and distinct exposition of it is now separately given.

For although their public and private sins were also expiated at other seasons of the year, and the daily sacrifices served this purpose, this more solemn rite was nevertheless intended to stir the people’s minds, so that they might more earnestly apply themselves throughout the year to the diligent seeking of pardon and remission. Then, so that they might be more earnest in propitiating God, one atonement was performed at the end of the year that would ratify all the others.

But, so that they might more diligently observe what is commanded, Moses mentions the time in which the Law was given, namely, when Nadab and Abihu were put to death by God, after they had rashly defiled the altar by their negligence.

Speak unto Aaron. The sum of the law is that the priest should not frequently enter the inner sanctuary, but only once a year, that is, on the Feast of Atonement, in the month of September. The reason for this was so that a more frequent entrance of it would not produce indifference; for if he had entered it indiscriminately at every sacrifice, no small part of the reverence due to it would have been lost.

The ordinary sprinkling of the altar was sufficient to testify to the reconciliation, but this annual ceremony influenced the people’s minds more greatly. Again, by this sacrifice, which they saw only once at the end of the year, the one and perpetual sacrifice offered by God’s Son was more clearly represented.

Therefore, the Apostle elegantly alludes to this ceremony in the Epistle to the Hebrews, where it is said that by the annual entrance of the high priest the Holy Ghost signified,

“that the way into the holiest of all was not yet made manifest, while as the first tabernacle was yet standing,” (Hebrews 9:8).

And a little further on he adds, that after Christ the true Priest had come,

“he entered in once into the holy place, having obtained eternal redemption for us” (Hebrews 9:11–12).

Thus the year, in the ancient type, was a symbol of the one offering, so that believers might understand that the sacrifice by which God was to be propitiated was not to be often repeated.

So that God may inspire greater fear and preserve the priests from carelessness, He proclaims that His glory should appear in the cloud in that part of the sanctuary where the mercy seat was. For we know that the sign was given from there to the Israelites, when the camp was to be moved or when they were to remain stationary.

But this testimony of God’s presence should have justly moved the priests to greater care and attention. And from this we may now learn that the closer God’s majesty manifests itself, the more anxiously we should beware, so that we do not, through our thoughtlessness, give any mark of contempt, but rather that we should testify to our submission with becoming humility and modesty.

Thus shall Aaron come into the holy place. The rites and formality are now described:

1. That Aaron should put on the holy garments and wash his person.
2. That he should offer a bullock and ram for a burnt offering.
3. That he should take two goats from the people, one of which should be sent away alive, and the other slain in sacrifice.

We have stated elsewhere why the priests were to be dressed in garments different from others. This was because the mediator between God and men should be free from all impurity and stain. Since no mortal could truly provide this, a type was substituted for the reality, from which believers might learn that another Mediator was to be expected. This was also because the dignity of the sons of Aaron was only typical, and not true and substantial.

For whenever the priest stripped himself of his own garments and assumed those that were holy and separated from common use, it was equivalent to declaring openly that he represented another person.

But if this symbol were not sufficient, the ablution also taught that none of the sons of Aaron was the genuine propitiator. For how could he purify others, who himself required purification and openly confessed his own uncleanness? A third symbol was also added: for he who by a sacrifice of his own atoned for himself and his house, how was he capable of meriting God’s favor for others?

Thus, then, the holy fathers were reminded that, under the image of a mortal man, another Mediator was promised, who, for the reconciliation of the human race, should present Himself before God with perfect and more than angelical purity.

Besides, in the person of the priest, a spectacle of the corruption by which the whole human race is defiled, making it abominable to God, was exhibited to the people. For if the priest, chosen by God and graced with the sacred unction, was still unworthy on account of his uncleanness to come near the altar, what dignity could be found in the people?

And from this, very useful instruction is also derived for us today: namely, that when the question arises of how God is to be propitiated, we are not to look in various directions, because apart from Christ there is no purity and innocence that can satisfy the justice of God.

²⁴² The two Greek words here used are the same as those employed in 1 Corinthians 4:13ως περικαθάρματα (or, with others, (or, with others, ὡσπερεὶ καθάρματα) ) τῦ κόσμυ ἐγενήθημεν, πάντων περίψημα ἕως ἄρτι· which our A. V. translates, “we are made as the filth of the world, and are the of the world, and are the offscouring of all things unto this day.” Commentators seem to be agreed that they are citative by St. Paul of the Hebrew words in Lamentations 3:45, which , which A.V. translates “offscouring and refuse.” translates “offscouring and refuse.” C. ((Comment. on Cor., on Cor., vol. 1, p. 1650 says that says that κάθαρμα “denotes a man who, by public “denotes a man who, by public execrations is devoted, with the view to the cleansing of a city, etc."is devoted, with the view to the cleansing of a city, etc."

²⁴³ “Piaculum.” — .” — Lat. “ “Une beste maudite.” — .” — Fr..

²⁴⁴ C. adopts the opinion of . adopts the opinion of S. M. in regarding Azazel as the name of a place. Most lexicographers agree that, in regarding Azazel as the name of a place. Most lexicographers agree that, עזאזל cannot well mean anything else than what is its necessary translation, if divided thus cannot well mean anything else than what is its necessary translation, if divided thus עז אזל, viz., the goat departing. — , viz., the goat departing. — W

²⁴⁵ Thus Jupiter is addressed: —

²⁴⁶ “Pour faire ce perfum exquis et solennel:” to make the exquisite and solemn incense-offering. — :” to make the exquisite and solemn incense-offering. — Fr..