his own blood; secondly, that through this expiation he should bear them in his own person, and thus remove them far away from us.  The Jewish high priest entered year by year through the earthly tabernacle into God’s presence with the blood of the sin-offering, that he might sprinkle it before the mercy-seat.  But Christ, our great High Priest, has entered “by a greater and more perfect tabernacle not made with hands” into heaven itself, to present his own blood before the throne of God as a perfect propitiation for our sins.  Heb 9:11, 12, 24.

The striking ceremonial connected with the scape-goat on the great day of atonement (Lev. chap. 16) is never to be interpreted separately, but always in connection with the other goat, which was slain as a sin-offering, and its blood carried within the vail into the most holy place.  The inadequacy of the type made it necessary that two goats should be used in this one service, one to represent the expiation of the people’s sin through the sprinkling of its blood; the other, the vicarious bearing and taking away of their sin.  Whatever difficulties are connected with the interpretation of the Hebrew word rendered in our version “for a scape-goat” (Hebrew, la-azazel), the typical meaning of the transaction is clear, and it has its fulfilment only in Christ, who has expiated, and so taken away, the sin of the world.

(4.) In the case of the more solemn sacrifices—­the sin-offerings for the high-priest and for the congregation (Lev. 4:1-21; chap. 16)—­the expiatory blood was carried into the sanctuary to be presented before God.  But the victim was in all cases slain without the sanctuary; and when its blood was carried into the sanctuary, its body typically bearing the curse of the violated law, was burned without the camp.  In correspondence with this, the writer to the Hebrews reminds us that “Jesus also, that he might sanctify the people with his own blood, suffered without the gate.”  Heb. 13:11, 12.  He suffered “without the gate” in a two-fold sense.  As a condemned malefactor, he was thrust out of the holy city, which answered to the ancient Israelitish camp, and there he expiated on the cross the sin of the world.  He also suffered “without the gate” of the true holy city, the heavenly Jerusalem, which he left that he might tabernacle among men and die for their redemption; and having accomplished this work, he went “by his own blood” into the heavenly holy of holies, there to make intercession for us.

The dignity and sacredness of these solemn sin-offerings made it necessary that a clean place should be selected for the burning of the flesh; but inasmuch as they were typically laden with the curse of sin, they were carried without the precincts of the camp where God dwelt, and there consumed, where the ashes of all the bloody offerings were poured out.  Lev. 4:11, 12, 21; 16:27.  The man, moreover, who performed the service of burning the sin-offering on the day