Êxodo 30

Êxodo 30

Guzik points out that " Prayer is not the place sacrificial atonement is made (ED: BLOOD IS APPLIED IN THIS PASSAGE BUT THE SACRIFICE TO OBTAIN THE BLOOD WAS AT THE BRONZE ALTAR); it is the place sacrificial atonement is enjoyed. We don’t save ourselves through prayer; we pray because of Jesus’ saving work on the cross." Bush - Aaron shall make atonement upon the horns of it once in a year. This was to be upon what was called the great day of Atonement, of which a full account is given Lev. 16. The ordinance was peculiarly striking, as it intimated that all the services performed at it were imperfect, that the Altar itself had contracted a degree of impurity from the sinfulness of those who ministered there, and that even the very odors of the daily incense needed to be sweetened by a fresh infusion of the savor of the blood of sprinkling. It is most holy to the LORD - This signifies the altar is not to be used for any other purpose (cf Ex 29:37+ "whatever touches the altar shall be holy. ") Question: What is the Day of Atonement (Yom Kippur)? Answer: The Day of Atonement (Leviticus 23:27-28+), also known as Yom Kippur, was the most solemn holy day of all the Israelite feasts and festivals, occurring once a year on the tenth day of Tishri, the seventh month of the Hebrew calendar. On that day, the high priest was to perform elaborate rituals to atone for the sins of the people. Described in Leviticus 16:1-34+, the atonement ritual began with Aaron, or subsequent high priests of Israel, coming into the holy of holies. The solemnity of the day was underscored by God telling Moses to warn Aaron not to come into the Most Holy Place whenever he felt like it; he could only come on this special day once a year, lest he die (Lev 16:2). This was not a ceremony to be taken lightly, and the people were to understand that atonement for sin was to be done God’s way. Before entering the tabernacle, Aaron was to bathe and put on special garments (Lev 16:4), then sacrifice a bull for a sin offering for himself and his family (Lev 16:6, 11). The blood of the bull was to be sprinkled on the ark of the covenant. Then Aaron was to bring two goats, one to be sacrificed “because of the uncleanness and rebellion of the Israelites, whatever their sins have been” (Lev 16:16), and its blood was sprinkled on the ark of the covenant. The other goat was used as a scapegoat. Aaron placed his hands on its head, confessed over it the rebellion and wickedness of the Israelites, and sent the goat out with an appointed man who released it into the wilderness (Lev 16:21). The goat carried on itself all the sins of the people, which were forgiven for another year (Lev 16:30). The symbolic significance of the ritual, particularly to Christians, is seen first in the washing and cleansing of the high priest, the man who released the goat, and the man who took the sacrificed animals outside the camp to burn the carcasses (Lev 16:4, 24, 26, 28). Israelite washing ceremonies were required often throughout the Old Testament and symbolized the need for mankind to be cleansed of sin. But it wasn’t until Jesus came to make the “once for all” sacrifice that the need for cleansing ceremonies ceased (Hebrews 7:27). The blood of bulls and goats could only atone for sins if the ritual was continually done year after year, while Christ’s sacrifice was sufficient for all the sins of all who would ever believe in Him. When His sacrifice was made, He declared, “It is finished” (John 19:30). He then sat down at the right hand of God, and no further sacrifice was ever needed (Hebrews 10:1-12). The sufficiency and completeness of the sacrifice of Christ is also seen in the two goats. The blood of the first goat was sprinkled on the ark, ritually appeasing the wrath of God for another year. The second goat removed the sins of the people into the wilderness where they were forgotten and no longer clung to the people. Sin is both propitiated and expiated God’s way—only by the sacrifice of Christ on the cross. Propitiation is the act of appeasing the wrath of God, while expiation is the act of atoning for sin and removing it from the sinner. Both together are achieved eternally by Christ. When He sacrificed Himself on the cross, He appeased God’s wrath against sin, taking that wrath upon Himself: “Since we have now been justified by his blood, how much more shall we be saved from God’s wrath through him!” (Romans 5:9). The removal of sin by the second goat was a living parable of the promise that God would remove our transgressions from us as far as the east is from the west (Psalm 103:12) and that He would remember them no more (Hebrews 8:12; 10:17). Jews today still celebrate the annual Day of Atonement, which falls on different days each year in September-October, traditionally observing this holy day with a 25-hour period of fasting and intensive prayer. Jews also often spend most of the day in synagogue services. (Source:GotQuestions.org) Related Resource: What is the meaning of Azazel / the scapegoat? How did the Israelites deny themselves in Leviticus 23:27? | GotQuestions.org Did the high priest have a rope tied to him when he entered the Holy of Holies? | GotQuestions.org Baker Evangelical Dictionary Day of Atonement Holman Bible Dictionary Day of Atonement Hastings' Dictionary of the Bible Day of Atonement Hastings' Dictionary of the NT Day of Atonement International Standard Bible Encyclopedia Day of Atonement Kitto Biblical Cyclopedia Atonement day of McClintock and Strong's Bible Encyclopedia Day of Atonement J J Knapp - It is Most Holy Ex. 30:10 The golden altar of incense with its horns bend down, stood in front of the veil in the tabernacle as the altar of prayer. Like the precious incense that was spread upon it by the hand of the priest, arose from it in aromatic vapours, so a continual supplication arises from the midst of the New-Testament Congregation before God’s countenance. More tender and holier exercise than the service of this golden altar of incense, whether it be in the inner closet, or in public, cannot be found in the widest scope of the life of faith. Therefore it applies to prayer what the text of today says about the altar,—it is most holy unto the Lord. This holy character of prayer should fill us with reverence for each praying person. Whether it be a minister who speaks in the name of the congregation from the pulpit to the Lord; whether it be a father who presents in simple words his household before the Almighty; whether it be a child that stammers in broken sounds to the Eternal One,—it makes no difference, when we see it, we place our finger upon our lips and wait respectfully. The dedication of prayer prevents us to judge in an unspiritual manner the petition that comes from someone’s lips. Although man’s judgement does not apply to this holy ground, the Lord’s judgement does fall upon this hidden life of the soul for our own conscience. Before that divine court we are humbled deeply, when the frightful conviction takes hold of our heart that too often sin cleaves to our own prayer. The most holy things defiled! The golden altar polluted! Undedicated and stained lips! When we mutter holy words with our lips but there is no lifting up of the heart; when that deep reverence slips away from our soul while praying and we fall into the spirit of commonness that sounds different from the spirit of respectful familiarity; when our thoughts drift away while we stand before God’s countenance, or when our soul is taken up by things that are not divine,—then we are not refreshed and quickened by our praying, but we are conscious of the fact that we have defiled the most holy things of God. However, praise be unto the Lord, there is also a covering for that sin. Once a year amongst Israel the golden altar was cleansed with the blood of redemption. In a similar way the heavenly High Priest also sprinkles the altar of our prayer with His blood that spreads its covering power over our guilty petitions and makes them to be a pleasing savour to the Lord. Exodus 30:11 The LORD also spoke to Moses, saying, Exodus 30 Resources - Multiple Sermons and Commentaries The LORD also spoke to Moses, saying - Hebrew “and Yahweh spoke to Moses, saying.” This full means for introducing a quotation from the Lord is used again in Ex 30:17, 22; 31:1; and Ex 40:1. It appears first in Ex 6:10+." (NET Note) This is the first break in the conversation of Yahweh with Moses since it began in Ex 25:1+ after Moses had "entered the midst of the cloud as he went up to the mountain; and Moses was on the mountain forty days and forty nights." (Ex 24:17+). Yahweh spoke again (either LORD spoke or LORD said) in Ex 30:17, 22, 34, Ex 31:1, 12) David Thompson divides Exodus 30:11-38 into 4 sections explaining "There are four worship mandates that are given in this chapter. It is obvious that if you attempt to worship God without meeting these mandates, there were serious promised consequences. WORSHIP MANDATE #1 – Those over 20 need to make a sacrificial ransom contribution to the Lord’s work or they will be hit with plagues. Ex 30:11-16 WORSHIP MANDATE #2 – Those priests who minister need to first wash their hands and feet or they will die. Ex 30:17-21 WORSHIP MANDATE #3 – Those who worship God must use proper anointing oil or they will be cut off from God’s people. Ex 30:22-33 WORSHIP MANDATE #4 – Those who worship God must use specific spices and incense or they will be cut off from God’s people. Ex 30:34-38 NET Note - This brief section has been interpreted a number of ways by biblical scholars (for a good survey and discussion, see B. Jacob, Exodus, 829–35). In this context the danger of erecting and caring for a sanctuary may have been in view. A census would be taken to count the losses and to cover the danger of coming into such proximity with the holy place; payment was made to ransom the lives of the people numbered so that they would not die. The money collected would then be used for the care of the sanctuary. The principle was fairly straightforward: Those numbered among the redeemed of the LORD were to support the work of the LORD to maintain their fellowship with the covenant. The passage is fairly easy to outline: I. Every covenant member must give a ransom for his life to avoid death (11–12); II. The ransom is the same for all, whether rich or poor (13–15); III. The ransom money supports the sanctuary as a memorial for the ransomed (16). Exodus 30:12 "When you take a census of the sons of Israel to number them, then each one of them shall give a ransom for himself to the LORD, when you number them, so that there will be no plague among them when you number them. Hamilton “When you carry out a head count of Israel’s sons for their registration, each one shall give a ransom for his life to the LORD when he registers them, that there be no plague among them when he registers them. NET Exodus 30:12 "When you take a census of the Israelites according to their number, then each man is to pay a ransom for his life to the LORD when you number them, so that there will be no plague among them when you number them. NLT Exodus 30:12 "Whenever you take a census of the people of Israel, each man who is counted must pay a ransom for himself to the LORD. Then no plague will strike the people as you count them. ESV Exodus 30:12 "When you take the census of the people of Israel, then each shall give a ransom for his life to the LORD when you number them, that there be no plague among them when you number them. NIV Exodus 30:12 "When you take a census of the Israelites to count them, each one must pay the LORD a ransom for his life at the time he is counted. Then no plague will come on them when you number them. KJV Exodus 30:12 When thou takest the sum of the children of Israel after their number, then shall they give every man a ransom for his soul unto the LORD, when thou numberest them; that there be no plague among them, when thou numberest them. LXE Exodus 30:12 If thou take account of the children of Israel in the surveying of them, and they shall give every one a ransom for his soul to the Lord, then there shall not be among them a destruction in the visiting of them. ASV Exodus 30:12 When thou takest the sum of the children of Israel, according to those that are numbered of them, then shall they give every man a ransom for his soul unto Jehovah, when thou numberest them; that there be no plague among them, when thou numberest them. CSB Exodus 30:12 "When you take a census of the Israelites to register them, each of the men must pay a ransom for himself to the LORD as they are registered. Then no plague will come on them as they are registered. NKJ Exodus 30:12 "When you take the census of the children of Israel for their number, then every man shall give a ransom for himself to the LORD, when you number them, that there may be no plague among them when you number them. NRS Exodus 30:12 When you take a census of the Israelites to register them, at registration all of them shall give a ransom for their lives to the LORD, so that no plague may come upon them for being registered. YLT Exodus 30:12 'When thou takest up the sum of the sons of Israel for their numbers, then they have given each an atonement for his soul to Jehovah in their being numbered, and there is no plague among them in their being numbered. When you take a census: Ex 38:25,26 Nu 1:2-5 26:2-4 2Sa 24:1 ransom: Nu 31:50 2Ch 24:6 Job 33:24 36:18 Ps 49:7 Mt 20:28 Mk 10:45 1Ti 2:6 1Pe 1:18,19 no plague: 2Sa 24:2-15 1Ch 21:12,14 27:24 Exodus 30 Resources - Multiple Sermons and Commentaries RANSOM TAX ATONEMENT MONEY