Leviticus 16:29-34 And this shall be a statute for ever to you: that in the seventh month, on the tenth day of the month, you shall afflict your souls… This was a day second to none in importance. The rites then celebrated were the most awe-inspiring of all, and concerned the whole nation, which stood watching outside the sacred enclosure of the tabernacle. Not the slightest deviation from the established ritual was allowable; it was too significant and solemn in character to permit of alteration. I. It was A DAY OF UNIVERSAL ATONEMENT. The high priest made atonement for himself and the order of priests, for the people of the congregation, for the brazen altar, for the tabernacle, and for the sanctuary. Thus was taught the truth that sin mingles with the holiest of men and their deeds, with the holiest things and places. Defilement attaches to our highest acts of worship, to our best thoughts and prayers. The tabernacle needed cleansing because of the "uncleanness" of the people (verse 16) among whom it was situated. The noblest men receive some degree of contamination from their surroundings, and the purest principles have some alloy adhering to them through use. Mere ignorance of specific transgressions was not sufficient to obviate the necessity of atonement. Sin was there, though they should discern it not. "I know nothing against myself, yet am I not hereby justified." Could any spectacle more vividly impress upon the mind the reality of sin and the need of its removal? II. It was A DAY OF HUMILIATION. "Ye shall afflict your souls." The word implies self-denial and consequent fasting, Not lightly was sin to be regarded! We are ever ready to extenuate our guilt and to minimize its enormity. The transgressions in respect of which a sin offering was prescribed were not high-handed acts of rebellion, but such as resulted from man's frailty, from natural depravity. Yet this was not deemed an excuse of itself, it only showed the importance of providing for its atonement. No man with a perception of the magnitude of his iniquity can retain a heart at case, a conscience at rest. If there be such quietude, it is an evidence of the deadening influence of sin. Though sin has been overruled to the glory of God, it is in itself abominable, and must be viewed with abhorrence. Well may we bow before God in deep abasement! III. It was A DAY OF REST. No work of any kind was permitted - it was a "sabbath of sabbaths." All the attention of the people was concentrated upon the ceremony observed by the high priest. What a rebuke here to those who cannot spare time to think of their state before God! Surely the transcendent importance of religion justifies occasional abstention from ordinary labour. What shall it profit a man if he gain the whole world and forfeit eternal life? The constitution of our minds does not enable us to think seriously of many things at once. Let not the concerns of the soul be thereby shelved. If we will not afford the necessary period here, there will come a long season of forced meditation, when the subject of sin and its forgiveness shall pierce us through and through with unutterable remorse. IV. It was A FIXED DAY. God, in his merciful forethought, set apart the tenth day of the seventh month, lest the Israelites should forget the duty incumbent upon them. There are many advantages in having a time determined upon for religious worship. It comes regularly, and even children look for it. It prevents excuses, ensures due remembrance, and leads to fitting preparation. What is to be done at any time is practically for no time. But the observance of such days needs to be guarded against degenerating into formalism and routine. And under the gospel no adventitious sacramentarian importance must be annexed to these seasons, otherwise we fall under the censure of the apostle, as observing "days, and months, and seasons, and years." Oh! for wisdom to distinguish between the true and the false in ordinances! V. It was A DAY OF YEARLY OBSERVANCE. The imperfection of other sacrifices and purifications was thus clearly demonstrated, for however attended to they did not exclude the Day of Atonement. And the yearly repetition of the day itself told the same tale, pointed the same moral of the impotence of the sacrifices of the Law to "make the comers thereunto perfect" (see Hebrews 10:1-4). The day served its purpose indeed, but only by shadow and prefiguration. Compared with the Crucifixion, it was but a "splendid failure" to pacify the conscience, cleanse the heart, and quicken the life of those who participated in its effects. VI. It was A DAY OF HUMILIATION THAT PREPARED THE WAY FOR A JOYOUS FESTIVAL. After five days commenced the Feast of Tabernacles, distinguished for its rejoicing beyond all others. The ceremonies of the Day of Atonement closed with a burnt offering, in which the people symbolically renewed their self-dedication to the worship and service of God; and very appropriately the chief feature of the Feast of Tabernacles was the large number of burnt offerings presented, as if the people should testify their gladness at the thought of pardoned iniquity, and of belonging to a God who so graciously blessed them and granted the increase of their fields. The man whose sin is forgiven and put away is truly happy. He can devote himself to God with glad ardour. The cloud that brought the storm and darkness has passed to the far horizon, and now it is brightened with many hues from the dazzling sun. Grief on account of sin is not designed to mar permanently the pleasure of our days. The depression is succeeded by elevation of soul. The surgeon's lance may have pained us, but now we are tranquil through the relief afforded. - S.R.A. Parallel Verses KJV: And this shall be a statute for ever unto you: that in the seventh month, on the tenth day of the month, ye shall afflict your souls, and do no work at all, whether it be one of your own country, or a stranger that sojourneth among you: |
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