And the fat of the sin offering shall he burn on the altar.
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EXPOSITORY (ENGLISH BIBLE)And the fat of the sin offering.—That is, the fat of the inwards of both the bullock (see Leviticus 16:6) and the goat (see Leviticus 16:15), which constituted the sin offering, as well as the fat of the other goat, which was the priest’s sin offering, was to be burnt upon the brazen altar of burnt offering in the courtyard. (See Leviticus 4:8-10.)
It is evident that the one signification of the ceremony of this goat was the complete removal of the sins which were confessed over him. No symbol could so plainly set forth the completeness of Yahweh's acceptance of the penitent, as a sin-offering in which a life was given up for the altar, and yet a living being survived to carry away all sin and uncleanness.Numbers 29:11; this fat was burnt at the same time the burnt offerings were offered in Leviticus 16:24. And the fat of the sin offering shall he burn upon the altar.
EXEGETICAL (ORIGINAL LANGUAGES)25. And … shall he burn] The position of this verse has been the subject of much comment. In Leviticus 16:11-19 no definite instruction has been given to burn the fat portions of the Sin-Offerings, but the manner in which the blood of the victims should be applied for the purification of the sanctuary and altar has been fully described. A supplementary notice has been inserted here, apparently in order that this important part of the ceremonial should be mentioned.Verse 25. - After the flesh of the burnt sacrifice had been placed in order on the altar, the fat of the sin offering, that is, of the bullock (verse 6) and of the goat (verse 15) and of the other goat (Numbers 29:16), is placed upon it, and burnt upon the altar, according to the regular practice. Leviticus 4:25, Leviticus 4:30, Leviticus 4:34), to which the priests also belonged; and the sevenfold sprinkling effected the purification of the place of sacrifice from the uncleannesses of the congregation.
The meaning of the sprinkling of blood upon the capporeth and the horns of the two altars was the same as in the case of every sin-offering. The peculiar features in the expiatory ritual of the day of atonement were the following. In the first place, the blood of both sacrifices was taken not merely into the holy place, but into the most holy, and sprinkled directly upon the throne of God. This was done to show that the true atonement could only take place before the throne of God Himself, and that the sinner was only then truly reconciled to God, and placed in the full and living fellowship of peace with God, when he could come directly to the throne of God, and not merely to the place where, although the Lord indeed manifested His grace to him, He was still separated from him by a curtain. In this respect, therefore, the bringing of the blood of atonement into the most holy place had a prophetic signification, and was a predictive sign that the curtain, which then separated Israel from its God, would one day be removed, and that with the entrance of the full and eternal atonement free access would be opened to the throne of the Lord. The second peculiarity in this act of atonement was the sprinkling of the blood seven times upon the holy places, the floor of the holy of holies and holy place, and the altar of the court; also the application of blood to the media of atonement in the three divisions of the tabernacle, for the cleansing of the holy places from the uncleanness of the children of Israel. As this uncleanness cannot be regarded as consisting of physical defilement, but simply as the ideal effluence of their sins, which had been transferred to the objects in question; so, on the other hand, the cleansing of the holy places can only be understood as consisting in an ideal transference of the influence of the atoning blood to the inanimate objects which had been defiled by sin. If the way in which the sacrificial blood, regarded as the expiation of souls, produced its cleansing effects was, that by virtue thereof the sin was covered over, whilst the sinner was reconciled to God and received forgiveness of sin and the means of sanctification, we must regard the sin-destroying virtue of the blood as working in the same way also upon the objects defiled by sin, namely, that powers were transferred to them which removed the effects proceeding from sin, and in this way wiped out the uncleanness of the children of Israel that was in them. This communication of purifying powers to the holy things was represented by the sprinkling of the atoning blood upon and against them, and indeed by their being sprinkled seven times, to set forth the communication as raised to an efficiency corresponding to its purpose, and to impress upon it the stamp of a divine act through the number seven, which was sanctified by the work of God in creation.
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