Leviticus 16:2

Speak unto Aaron thy brother, that he come not— We have in this chapter an account of one of the most solemn and important ceremonies of the law; to the spiritual intent of which, we are immediately directed by the writer of the epistle to the Hebrews. Spencer observes, that God wisely made the ritual institutions of the Jews to answer a double end, both to keep up a certain regard to the [Mosaic] modes and forms of worship; and, at the same time, to exhibit a figure or shadow of a new and better dispensation, which was to take place under the Messiah. Thus the whole ceremony practised at the solemn feast of expiation, appears to have been typical, and intended to prefigure the great atonement made by Jesus Christ, the High-Priest of our profession. Accordingly, the writer to the Hebrews observes, that the high-priest entering once a year into the holy of holies with the blood of the sacrifice, figured Christ's entering into heaven by his own blood, to obtain eternal redemption for us. (Hebrews 9:11; Hebrews 9:28.) And because Christ's death and resurrection could not both be fitly shadowed out by one animal, which the priest, having once killed, could not again make alive; therefore God appointed two; that in the slain animal Christ's death, and in the living one his life and victory, might be foreshewed; see ch. Leviticus 14:5. With this key, the reader will better understand the whole of this chapter. The high-priest, according to his office, went every day, morning and evening, into the holy place: but here it is enjoined, that he enter not into the holy place within the vail, which is commonly called the most holy place, except only upon one day in the year, that of expiation for the sins of the whole people, Hebrews 9:7. It is true, upon extraordinary occasions the high-priest was allowed to go within the vail; as for the purpose of consulting the oracle, &c. but otherwise he was allowed in ordinary to enter but once a year; a prohibition, which, some have imagined, arose from Aaron's sons breaking into the most holy place, there to offer incense; and which presumption, according to these commentators, occasioned their death. But the reason is subjoined why Aaron should not presume to come within the vail without due preparation: though that reason does not strike us through our translation; for I will appear in the cloud upon the mercy-seat: it should be rendered, when I shall appear in the cloud upon the mercy-seat; ne moriatur tum cum ego in nube apparebo super propitiatorium, says Houbigant; i.e. "lest if he shall enter the most holy without due preparation, and more than once in a year, he may perish through that very cloud, in which I am about to appear. Approaching my presence improperly and unbidden, may procure him death; for to such that Presence is death;" see Exodus 19:21; Exodus 19:25. Some think that the cloud here mentioned, means the cloud of incense arising from the censer brought into the holy of holies by the high-priest. We may just remark, that several of the heathen nations had sacred places, or adyta, which were entered but once a year, no doubt, after this example; see Outram de Sacrif. lib. 1: cap. 3.