Levítico 16
G. Campbell Morgan · Citado em PreceptAustin
Levítico 16
Morgan - Lev. 16:34 - To make atonement for the children of Israel because of all their sins once in the year.—This chapter contains the instructions which were given concerning the observance of the Day of Atonement. This was in many ways the greatest day in the religious year of the Hebrew people, for this was the most important religious rite in the whole economy. In this rite pro-vision was made for dealing with the whole question of sin, known and unknown. We noticed in an earlier note, when dealing with the difference between the sin-offering and the trespass-offering (Lev 4), that the element of accountability was conditioned in knowledge, but that sin, in the sight of God, is sin, even though committed in ignorance. All sin, therefore, was dealt with on the day. Every arrangement was intended to impress upon the mind the solemnity of the approach of the soul to God, and to stress the truth that the sinner has no right of access save that which is provided for him through sacrifice. As these arrangements are pondered, one can easily realize that their necessary imperfection could not produce anything like perfect rest in the conscience. Indeed, the more sensitive the spirit, the more that imperfection would be realized. For us there is no waiting for an annual day of atonement. We need not wait, with sin undealt with for an hour. Our Priest abides in the holiest, and we have access there through Him at all times. This should not make us less reverent in our coming, but more so. The cleansed conscience is never rude, irreverent. It is ever subdued, chastened, sensitive. It rejoices in freedom, but never loses the sense of debt. (Life Applications from Every Chapter of the Bible) Leon Hyatt - APPLICATION - Christians need regular forgiveness for our sins just as much as the Israelites did. Periodic renewal is needed by a whole church, which will result in strengthened fellowship with God and heightened spiritual power. Sin in the life of a Christian does not cause him to lose his salvation, but it does interfere with his fellowship with God. He needs to confess his sins and be restored to full fellowship with God on a regular basis. However, more is also needed. Periodically, the whole church needs to renew itself as a unit. Otherwise, individual rededications are drowned in the midst of a church that is growing steadily colder. Christians have traditionally sought this periodic renewal through revivals. Some today disparage revivals, saying that they do not last. It is obvious that they do not last indefinitely, because the world constantly presses on the church and drags down its spiritual vitality. The fact that the good effects of renewal and revival do not last indefinitely is a reason for having more revivals, not a reason for discontinuing them. A revival, the effects of which last only for months, is much better than no revival at all. Periodic revival and renewal helps to keep a church free of serious sin and helps keep the congregation close to the Lord. The church that does not seek revival periodically is subject to dying permanently. However, real renewal and revival in a church is accomplished only through genuine repentance and recommitment, not simply through holding services. They come from “afflicting the soul” and through prayer. They require turning aside from our regular routine in order to concentrate on seeking God and yielding to Him. Not only do churches need spiritual renewing. Nations also need it. In the Middle Ages, European nations that had strongly embraced and served Jesus became sinful and rebellious. Their Christianity became mere cold ritual and a means of political control. The Reformation brought strong tides of revival and renewal into many of those nations, and the history of Western Civilization was changed for the better. In the early days of America, revival fires twice burned brightly when the spiritual life of the nation had become stained and hard. As a result of those times of revival, America experienced advance in all aspects of its life. In the years since, many in America have begun to accept as normal sinful deeds that God has forbidden. Among those deeds are drunkenness, recreational drug use, abortion, euthanasia, and homosexuality. In addition, corruption, dishonesty, and immorality have invaded high places of government, and ordinary citizens are guilty of heinous deeds that once were considered unthinkable. America is in need of another time of sweeping revival and renewal. The lessons of the Day of Coverings need to be learned in our beloved land. It is time for committed Christians to pray that repentance of sin and commitment to righteousness will again take hold of American life. The problems of American do not primarily grow out of economic issues. They grow out of spiritual decay in the lives of our people. Let us pray that a time of spiritual refreshing will sweep over America in our time, like God wanted it to happen yearly in ancient Israel. James Smith - Handfuls of Purpose - THE GREAT DAY OF ATONEMENT. Leviticus 16; Romans 5:1-10; Hebrews 10. The word "atonement" does not mean reconciliation so much as "covering." It is never once used in the Old Testament in the sense of to reconcile, always as "coverings," or "to cover." The atonement was that by which everything was covered that hindered man's approach to God. The great day of atonement was the great day of coverings. Just as the curtains of the Tabernacle covered the holy things from the eye of man, so the atonement covers our sins and iniquities from the eye of God. It secures unto us the righteousness of God, which is unto all and upon all that believe. What a covering! The great day of atonement was— I. A Day of Priestly Humiliation. The robes of glory and beauty had to be laid aside and the common "holy linen coat" put on. In the morning of this great day he went forth in the form of a servant. How solemn and suggestive is all this! Christ came not forth to make an atonement in the robes of His visible glory. The glory that He had with the Father was laid aside. In the form of a servant "He appeared to put away sin" (Heb. 9:25). The priest was still the high priest, although clothed in the ordinary coat. The Lord Jesus was still the eternal Son, although He made Himself of "no reputation." Even when "in fashion as a man" He was clothed in the pure white linen coat of a spotless character. II. A Day of Special Sacrifice. The taking of the two goats from the congregation as one sin-offering was a singular yet most instructive type. Having come from the people, the people were therefore represented in them. In Adam, the first man, all die. In Christ, the second man, taken from among the people, shall all be made alive. These two goats bring out, not only Christ's connection with the people as man, but also the twofold aspect of His sacrificial work. Both goats were presented before the Lord, then, after the lot was cast, one was given to the Lord, the other became the scapegoat for the people. The great sin-atoning sacrifice of the Lord Jesus Christ had to meet all the holy claims of God, and all the deep need of sinful humanity. As the two goats constituted one offering, so Christ by His one offering met the twofold need of God and man. The day that Christ died upon the cross was the world's great day of atonement. What has it brought for thee? III. A Day of Solemn Imputation. We read, "Aaron shall lay both his hands upon the head of the live goat, and confess over him all their iniquities and all their sins, putting them upon the head of the goat, and the goat shall bear upon him all their iniquities" (Lev. 16:21, 22). Substitution is clearly taught here. The goat bore the sins of the people, they were laid on by one who was "holiness to the Lord," the holy One of God. How significant these words are, "Jehovah laid on Him the iniquities of us all. It pleased the Lord to bruise Him. He hath put Him to grief" (Isa. 53:6, 10). The holy God laid on His holy Son the sin of the world. Christ "bare our sins in His own body on the tree" (1 Peter 2:24). We sometimes sing, "I lay my sins on Jesus." But what right have I to lay my sins on the holy Son of God? I dare not. But oh, the depths of divine grace, it pleased the Father to do it. Who can challenge the righteousness of substitution when it is the Lord's doing. These two goats reveal the twofold aspect of the redemption that is in Christ. The one goat was offered to the Lord for an atonement, the other was a substitute for the congregation. The first cannot save without the second. The atonement of Christ is the opening up of a way of access to God. It is the providing of that which is sufficient to cover the sins of the whole world (1 John 2:3). He is the atonement (covering) for our sins, whether we believe it or not, but He is only the substitute and Saviour of those who identify themselves with Him through faith in Him. When we come to Christ we take shelter under the covering of His wings (Matt. 23:27). IV. A Day of Lonely Service. While the priest was making atonement no man was to be in the Tabernacle till he came out (Lev. 16:17). He was to be alone in his solemn work. It was his own work, the work for which God had called him and sent him. How like this is to the work of the Son of Man. He looked, but there was none to help Him. While treading the winepress of sorrow and suffering He was "alone." He took Peter, James, and John into the garden with Him. But still, in the bloody sweat of His awful agony He was alone. He came and found them sleeping. He looked, but there was none to help. In the dark and bitter hour of death He cried, "My God, my God, why hast Thou forsaken Me?" (Psa. 22:1). He was alone. But even while going about preaching and teaching He was alone. "Neither did His brethren believe in Him" (John 7:5), and His closest disciples did not fully understand Him. In His sacred, holy, self-sacrificing purpose He was alone. Sinners, stand back, ye can have no hand at all in this great atoning work. "God has laid help in One that is mighty" (Psa. 89:19). V. A Day of Acceptance before God. Once a year, on this great day, the high priest entered within the holy vail. He carried with him the blood of the sacrifice, while his hands were full of sweet incense. The blood he sprinkled both upon and before the mercy-seat, on the place where God rested, and on the place where he himself stood. Thus the blood made atonement before God, and gave man a ground of acceptance in His holy presence. He stood on "redemption ground." The incense was put upon the fire in the censer, and the cloud of fragrance was to cover the mercy-seat. As we have already observed, the word "atonement" means covering. Here we see the merit of the atoning death in the cloud of incense, covering both God and man. The priest was within the vail on the ground of atoning blood, standing as the peoples' representative. Accepted before God. What a picture of Jesus, our great High Priest, who now appears in the presence of God for us! He hath entered in by His own blood, and we are accepted in Him, in Him whose merit covers both the mercy-seat of God and the naked soul of man. VI. A Day of Soul Affliction. On that day "ye shall afflict your souls" (Lev. 16:29). While the people looked on and saw the priest accomplished for them the great atoning work, they were to afflict their souls. It was to bring sorrow and repentance into their hearts because of their sins. "They shall look on Him whom they have pierced, and mourn for Him" (Zech. 12:10). It is a solemn, heart-breaking sight, to look upon the Lamb of God being slain for us. Can you look upon Him whom your sins have pierced without your soul being afflicted? There were to be no frivolous hearts on that awful day. The great atoning work of the Lord Jesus Christ can only be appreciated by afflicted and sin-smitten souls. In the presence of the dying Son of God the mouths of argument and controversy must be sealed with dumbness. "Truly this was the Son of God" (Matt. 27:54). "Is it nothing to you, all ye that pass by? behold, and see if there be any sorrow like My sorrow" (Lam. 1:12). Through the tears of a crushed and broken heart can we best see the beauty and deep meaning of "the blood of the Lamb." VII. A Day of Perfect Rest. "Ye shall do no work at all; it shall be a Sabbath of rest unto you" (v. 31) The priest shall make an atonement for you. Ye shall do no work. What a perfect pattern we have in this! On the day of atonement the people whose sins are being atoned must do nothing. Anything they do just goes so far to hinder the great work of the priest. They cannot help, they must cease from their doings and trust the work of the priest on their behalf. How beautifully simple all this is. Christ alone can put away sin. We must rest from our works. "Not by works of righteousness which we have done, but according to His mercy He saves us" (Titus 3:5). "By the deeds of the law shall no man be justified in the sight of God" (Rom. 3:20). We are "justified freely by His grace, through the redemption that is in Christ Jesus" (Rom. 3:24). Jesus paid it all. Rest! The Result of the Priestly Work was that they were "clean before the Lord." What a blessed privilege. Although we take much soap and make ourselves never so clean in our own eyes, only the precious blood of God's redeemed Son can make us clean in His eyes. "The blood of Jesus Christ, His Son, cleanseth us from all sin" (1 John 1:7). "Except I wash thee, thou hast no part with Me" (John 13:8). "Believe on the Lord Jesus Christ, and thou shalt be saved" (Acts 16:31). James Smith - THE DAY OF ATONEMENT. THE WORK OF CHRIST. Leviticus 16. The Day of Atonement was Israel's great day. All the vessels and services derived their value from it. It was the most solemn day in all the year to the high priest. The day of Christ's humiliation was the most solemn day in all the history of His eternal existence. In verse 30 we have the key to the whole chapter. There is— 1. The work: "an atonement for you." 2. The worker: "the priest." 3. The time: "on that day." 4. The purpose: "make you clean before the Lord." This great day was the— 1. Day of needful humiliation. The garments of glory and beauty had to be laid aside for the plain "holy linen coat" (v. 4). He could not represent the people before God until atonement was made. Christ made Himself of no reputation (see Phil. 2:7, 8). Though in the form of a servant, his character was as "holy linen" (Heb. 7:26). 2. Day of special sacrifice (vs. 5-11). The priest had first to offer a sacrifice for himself. His own standing had to be secured before God. Christ being the Son, needed not this (Heb. 7:27). The two goats constituted one offering, representing the two aspects of Christ's death. The one went up (margin 9), the other went away (v. 12; John 1:29)—atonement and substitution. 3. Day of solemn imputation. "Aaron shall confess all their sins, putting them upon the head of the goat" (vs. 21, 22). The goat became a curse for them (Gal. 3:13), was led into a land not inhabited (Mark 15:34), bearing their iniquities in its body (1 Peter 2:24; Isa. 53). 4. Day of nearness to God (vs. 12-15). On that day the vail was opened. Christ's death removed the last barrier (Luke 23:45). The way into the holiest is now manifest (Heb. 9:8). The blood was sprinkled upon and before the mercy-seat, signifying—(1) a complete acceptance; (2) a secure standing (Eph. 1:6, 7). 5. Day of real affliction. "This shall be a statute for ever, ye shall afflict your souls" (v. 29). Sin is no trifle, neither is atonement. Frivolous hearts will always treat it lightly. The awful atonement must be accepted with convicted and broken hearts (John 16:8; Acts 2:37). 6. Day of perfect rest. "Ye shall do no work at all" (v. 29; see chap. 23:30). On the day of atonement the priest did all the work. Jesus did it all (John 19:30). Proud man would fain do something to help himself to God, but that something can only bring death (Eph. 2:8). 7. Day of blessed experience. "Clean from all your sins before the Lord" (v. 30). It is ours to accept by faith what He has done, this brings salvation (Acts. 13:39). And to believe what He hath said, this brings assurance (1 John 5:13). If the death of Christ has not made us clean before the Lord it has availed us nothing (John 13:8). A M Hodgkin (Christ in All the Scriptures - Contents) The Day of Atonement--The deepest thought of the Book of Leviticus centers round the Great Day of Atonement (ch. 16). It was a day of humiliation. The sense of sin was to be deepened to its utmost intensity in the national mind. It occurred but once a year. ''Christ was once offered to bear the sins of many'' (Heb 9:28). There is no repetition of His sacrificial work. In the whole year of time, there is but one atonement day. With his golden censer of incense and the blood of the bullock for a Sin offering, the High Priest entered into the Holy of Holies and made atonement for himself and his family. The Sin offering for the people consisted of two goats. The one on which the lot of the Lord fell was slain as a Sin offering, and the High Priest entered into the Holy of Holies, sprinkling its blood on the Mercy-Seat and before the Mercy-Seat seven times, as he had done with the blood of the bullock. The other goat was the scapegoat, and over its head Aaron confessed the sins of all the people, putting them upon the head of the goat, and sent it away by the hand of a ''fit man'' into the wilderness. ''Behold the Lamb of God Who takes away the sin of the world''; ''The Lord hath laid on Him the iniquity of us all'' (John 1:29; Isa 53:6). The two goats formed but one offering, two were needed to complete the type. The slain goat showed that perfect atonement had been made to God for sin, the living goat showed that perfect pardon was granted to the people. The sacrifice was altogether out of proportion to the need-- two goats for the sins of the congregation for a whole year. It was purposely out of proportion to show that the whole system was temporary and typical. ''For it is not possible that the blood of bulls and of goats should take away sins'' (Heb 10:4). No animal, no man, no angel could atone for sin. ''God manifest in the flesh'' alone could do it, and therefore He became Man that He might be able to suffer and die for sin in man's place. ''God was in Christ reconciling the world unto Himself'' (2Cor 5:19). It was as perfect God and perfect Man that He atoned for our sins (see Heb 1:2,3; 2:14). The flesh of the Sin offering on the Day of Atonement was burnt outside the camp. ''Wherefore Jesus also, that He might sanctify the people with His own blood, suffered without the gate. Let us go forth therefore unto Him without the camp, bearing His reproach'' (Heb 13:12,13). The same Cross which has brought us inside the veil with regard to our access to God, has cast us outside the camp as regards our relation to the world. Promises to Israel (ED COMMENT: THE FOLLOWING IS INTERESTING BUT IS NOT DESCRIBED IN THE SCRIPTURES, EXCEPT FOR THE CURTAIN INTO THE HOLY OF HOLIES BEING SPLIT) On the Day of Atonement in 30 AD several months after the first Feast, Passover, a couple of things are recorded by Josephus, the Talmud and one in the Gospel account of Matthew in the New Testament. Remember 70 AD was when the Temple was destroyed, so 40 years before that date is 30 AD. Here is what the Talmud and Gospel account records: 1. Forty years before the destruction of the Temple, the scarlet cordstopped turning white showing that Yom Kippur sacrifice was not accepted by God. This is by far the most interesting of the Jewish sources that has to do with the legend of Azazel. The Azazel is the Jewish name for the scapegoat. In the ritual for the Day of Atonement, Yom Kippur, two goats were brought into the Temple, one was killed as a blood sacrifice, the other one after the laying on of hands was chased out into the wilderness, symbolically carrying the year’s sins. That was the scapegoat. According to Jewish writing of this period, it became the custom to tie a red ribbon around the scapegoat, and when the goat was sent out to the wilderness the ribbon turned white. The changing of the color of the red ribbon to white signified that God had forgiven the sins of Israel for that year. The Jewish legend goes on to say that the red ribbon stopped turning white, 40 years before the destruction of the Temple. So, as of the year 30 AD, God was no longer forgiving the sins of Israel by means of the Yom Kippur sacrifice of the slaying of on goat, and the sending forth of the other in to the wilderness. 2. Josephus says that there was a sudden mysterious extinction of the middle light of the Menorah in the Holy Place that was to be kept burning continually. While the other six remained lit, the one in the middle suddenly went out. 3. Both Josephus and the Talmud both mention that the very heavy Temple doors, which took several men to close and open, suddenly and inexplicably opened on their own accord. One of the chief rabbis of that day, Yochanan Ben Zakkai, a witness according to the Talmud, when he saw this happening turned around and said to the Temple, “O Temple, O Temple, there is no need for you to say anything, I know that you are destined for destruction.” 4. In Matthew 27:51 it is recorded that the veil between the Holy Place and the Holy of Holies was rent from top to bottom. DAY OF ATONEMENT - "This shall be an everlasting statute for you, to make atonement for the children of Israel, for all their sins, once a year" (Leviticus 16:34). On Easter Sunday in 1908, William Grenfell, a missionary doctor in Labrador, started a sixty-mile journey with his sled dog team to help a desperately ill person. To shorten the trip, he decided to cross a frozen bay, though he knew the ice had begun melting. The ice broke and Grenfell and his dogs fell into the frigid water. The doctor and three dogs crawled onto a floating piece of ice. To keep himself from freezing to death, he eventually killed his three dogs and covered himself with their bloody skins. Grenfell struggled for physical survival and found it in a bloody covering. So in a way did ancient Israel. God's people fought both nature and themselves, and their internal battle with sin produced never-ending guilt. In the various tabernacle offerings, God provided a way for people to relieve their guilt through bloody sacrifices. The word atone may mean "to cover." Thus in atonement the blood of a slain animal hid a person's sin, bringing forgiveness and access to God. Illustrations on Atonement (Sermon Illustrations) ATONEMENT I read about a small boy who was consistently late coming home from school. His parents warned him one day that he must be home on time that afternoon, but nevertheless he arrived later than ever. His mother met him at the door and said nothing. At dinner that night, the boy looked at his plate. There was a slice of bread and a glass of water. He looked at his father's full plate and then at his father, but his father remained silent. The boy was crushed. The father waited for the full impact to sink in, then quietly took the boy's plate and placed it in front of himself. He took his own plate of meat and potatoes, put it in front of the boy, and smiled at his son. When that boy grew to be a man, he said, "All my life I've known what God is like by what my father did that night." J. Allan Peterson. The government of Polish Prime Minister Jaruzelski had ordered crucifixes removed from classroom walls, just as they had been banned in factories, hospitals, and other public institutions. Catholic bishops attacked the ban that had stirred waves of anger and resentment all across Poland. Ultimately the government relented, insisting that the law remain on the books, but agreeing not to press for removal of the crucifixes, particularly in the schoolrooms. But one zealous Communist school administrator in Garwolin decided that the law was the law. So one evening he had seven large crucifixes removed from lecture halls where they had hung since the school's founding in the twenties. Days later, a group of parents entered the school and hung more crosses. The administrator promptly had these taken down as well. The next day two-thirds of the school's six hundred students staged a sit-in. When heavily armed riot police arrived, the students were forced into the streets. Then they marched, crucifixes held high, to a nearby church where they were joined by twenty-five hundred other students from nearby schools for a morning of prayer in support of the protest. Soldiers surrounded the church. But the pictures from inside of students holding crosses high above their heads flashed around the world. So did the words of the priest who delivered the message to the weeping congregation that morning. "There is no Poland without a cross." - Chuck Colson, Kingdoms in Conflict, pp. 202-3. Alila stood on the beach holding her tiny infant son close to her heart. Tears welled in her eyes as she began slowly walking toward the river's edge. She stepped into the water, silently making her way out until she was waist deep, the water gently lapping at the sleeping baby's feet. She stood there for a long time holding the child tightly as she stared out across the river. Then all of a sudden in one quick movement she threw the six month old baby to his watery death. Native missionary M.V. Varghese often witnesses among the crowds who gather at the Ganges. It was he who came upon Alila that day kneeling in the sand crying uncontrollably and beating her breast. With compassion he knelt down next to her and asked her what was wrong. Through her sobs she told him, "The problems in my home are too many and my sins are heavy on my heart, so I offered the best I have to the goddess Ganges, my first born son." Brother Varghese's heart ached for the desperate woman. As she wept he gently began to tell her about the love of Jesus and that through Him her sins could be forgiven. She looked at him strangely. "I have never heard that before," she replied through her tears. "Why couldn't you have come thirty minutes earlier? If you did, my child would not have had to die." Each year millions of people come to the holy Indian city of Hardwar to bathe in the River Ganges. These multitudes come believing this Hindu ritual will wash their sins away. For many people like Alila, missionaries are arriving too late, simply because there aren't enough of these faithful brothers and sisters on the mission field. --Christianity Today, 1993. During the Middle Ages there was a popular story which circulated about Martin of Tours, the saint for whom Martin Luther was named. It was said that Satan once appeared to St Martin in the guise of the Savior himself. St. Martin was ready to fall to his feet and worship this resplendent being of glory and light. Then, suddenly, he looked up into the palms of his hands and asked, "Where are the nail prints?" Whereupon the apparition vanished. Source Unknown. Theologians tell a story to illustrate how Christ's triumph presently benefits our lives: Imagine a city under siege. The enemy that surrounds they city will not let anyone or anything leave. Supplies are running low, and the citizens are fearful. But in the dark of the night, a spy sneaks through the enemy lines. He has rushed to the city to tell the people that in another place the main enemy force has been defeated; the leaders have already surrendered. The people do not need to be afraid. It is only a matter of time until the besieging troops receive the news and lay down their weapons. Similarly, we may seem now to be surrounded by the forces of evil -- disease, injustice, oppression, death. But the enemy has actually been defeated at Calvary. Things are not the way they seem to be. It is only a matter of time until it becomes clear to all that the battle is really over. Richard J. Mouw, Uncommon Decency, pp. 149-150. For family devotions, Martin Luther once read the account of Abraham offering Isaac on the altar in Genesis 22. His wife, Katie, said, "I do not believe it. God would not have treated his son like that!" "But, Katie," Luther replied, "He did." -- W. Wiersbe, The Wycliffe Handbook of Preaching & Preachers, p. 191. Mahatma Gandhi is fasting to protest the riot killings that followed the partition that created Hindu India and Moslem Pakistan in 1947. A fellow Hindu approaches to confess a great wrong. "I killed a child," says the distraught man. "I smashed his head against a wall." "Why?" asks the Mahatma (Hindu for "Great Soul"). "They killed my boy. The Moslems killed my son." "I know a way out of hell," says Gandhi. "Find a child, a little boy whose mother and father have been killed, and raise him as your own. Only be sure he is a Moslem--and that you raise him as one." Reader's Digest, February 1992, p. 106. In his book Written In Blood, Robert Coleman tells the story of a little boy whose sister needed a blood transfusion. The doctor explained that she had the same disease the boy had recovered from two years earlier. Her only chance for recovery was a transfusion from someone who had previously conquered the disease. Since the two children had the same rare blood type, the boy was the ideal donor. "Would you give your blood to Mary?" the doctor asked. Johnny hesitated. His lower lip started to tremble. Then he smiled and said, "Sure, for my sister." Soon the two children were wheeled into the hospital room--Mary, pale and thin; Johnny, robust and healthy. Neither spoke, but when their eyes met, Johnny grinned. As the nurse inserted the needle into his arm, Johnny's smile faded. He watched the blood flow through the tube. With the ordeal almost over, his voice, slightly shaky, broke the silence. "Doctor, when do I die?' Only then did the doctor realize why Johnny had hesitated, why his lip had trembled when he'd agreed to donate his blood. He's thought giving his blood to his sister meant giving up his life. In that brief moment, he'd made his great decision. Johnny, fortunately, didn't have to die to save his sister. Each of us, however, has a condition more serious than Mary's, and it required Jesus to give not just His blood but His life. Thomas Lindberg. God requires satisfaction because He is holiness, but He makes satisfaction because He is love. A.H. Strong. Em Griffin writes, in Making Friends, about three kinds of London maps: The street map, the map depicting throughways, and the underground map of the subway. "Each map is accurate and correct," he writes, "but each map does not give the complete picture. To see the whole, the three maps must be printed one on top of each other. However, that is often confusing, so I use only one 'layer' at a time. "It is the same with the words used to describe the death of Jesus Christ. Each word, like redemption, reconciliation, or justification, is accurate and correct, but each word does not give the complete picture. To see the whole we need to place one 'layer' one top of the other, but that is sometimes confusing--we cannot see the trees for the whole! So we separate out each splendid concept and discover that the whole is more than the sum of its parts." John Ross. STATISTICS AND STUFF Who can estimate the value of God's gift, when He gave to the world His only begotten Son! It is something unspeakable and incomprehensible. It passes man's understanding. Two things there are which man has no arithmetic to reckon, and no line to measure. One of these things is the extent of that man's loss who loses his own soul. The other is the extent of God's gift when he gave Christ to sinners… Sin must indeed be exceeding sinful, when the Father must needs give His only Son to be the sinner's Friend! J.C. Ryle, Foundations of Faith. "laid on him the iniquity of us all" (Isa. 53:6). Commenting on this verse Martin Luther wrote: "All the prophets did foresee in Spirit that Christ should become the greatest transgressor, murderer, adulterer, thief, rebel, blasphemer, etc., that ever was or could be in all the world. For he, being made a sacrifice for the sins of the whole world is not now an innocent person and without sins… but a sinner." He was, of course, talking about the imputing of our wrongdoing to Christ as our substitute. Luther continues: "Our most merciful Father… sent his only Son into the world and laid upon him… the sins of all men saying: Be thou Peter that denier; Paul that persecutor, blasphemer and cruel oppressor; David that adulterer; that sinner which did eat the apple in Paradise; that thief which hanged upon the cross; and briefly be thou the person which hath committed the sins of all men; see therefore that thou pay and satisfy for them. Here now comes the law and saith: I find him a sinner… therefore let him die upon the cross. And so he setteth upon him and killeth him. By this means the whole world is purged and cleansed from all sins." The presentation of the death of Christ as the substitute exhibits the love of the cross more richly, fully, gloriously, and glowingly than any other account of it. Luther saw this and gloried in it. He once wrote to a friend: "Learn to know Christ and him crucified. Learn to sing to him, and say, 'Lord Jesus, you are my righteousness, I am your sin. You have taken upon yourself what is mine and given me what is yours. You became what you were not, so that I might become what I was not.'" What a great and wonderful exchange! Was there ever such love? James Packer, Your Father Loves You, Harold Shaw Publishers, 1986. We trample the blood of the Son of God if we think we are forgiven because we are sorry for our sins. The only explanation for the forgiveness of God and for the unfathomable depth of His forgetting is the death of Jesus Christ. Our repentance is merely the outcome of our personal realization of the atonement which He has worked out for us. It does not matter who or what we are; there is absolute reinstatement into God by the death of Jesus Christ and by no other way, not because Jesus Christ pleads, but because He died. It is not earned, but accepted. All the pleading which deliberately refuses to recognize the Cross is of no avail; it is battering at a door other than the one that Jesus has opened. Our Lord does not pretend we are all right when we are all wrong. The atonement is a propitiation whereby God, through the death of Jesus, makes an unholy man holy. Oswald Chambers. TODAY IN THE WORD Modern Jews call the Day of Atonement “Yom Kippur” and regard it as the holiest day on their calendar. On Rosh Hashanah, it is believed that God writes a “book” of each person’s actions during the past year. Eight days later, on Yom Kippur, these “books” are irrevocably sealed. The eight days, known as “Days of Awe,” are a time to repent and be cleansed from sin, and thus to alter the judgments inscribed in the “books.” During this time, many Jews wear white as a symbol of purification. How does today’s reading describe this important day? As a climactic day of holiness and purity, which is why it is placed here in the flow of Leviticus. It took place around September or October, in between the Feast of Trumpets and the Feast of Tabernacles in the seventh month of the Jewish year. On the Day of Atonement, the high priest washed carefully, put on special garments, and made sin offerings for himself and the community. He sprinkled atoning blood throughout the tabernacle area and publicly confessed the sins of the nation (Leviticus 15:21). The people were required to rest and fast. They were to “deny” themselves in the sense of humbling themselves before the Lord about their sin (Leviticus 15:29, 30, 31) This was the one and only day of the year when the high priest entered the Holy of Holies and sprinkled sacrificial blood directly on the cover of the ark. The smoke from the burning incense hid the ark and protected the priest from the overwhelming glory and presence of God. And just in case he inadvertently did something wrong, two rams were sacrificed as an extra burnt offering at the end of the whole procedure. TODAY ALONG THE WAY If you skipped “Today Along the Way” for July 4, why not return to it now? We suggested spending time in personal and national confession of sin–an application that also fits well with our topic today of the Day of Atonement. Leviticus 16 Day of Atonement: A Day of Grace Yom Kippur, or the Jewish Day of Atonement, is still a day of solemn reflection and fasting. One Jewish woman explains, "When the fast is over, the hope is that your prayers were answered, and you were written in the Book of Life and it will be a good year." Believers in Christ can count on more than simply hoping that God has heard our prayers and forgiven our sins. Jesus’ death on the cross, perfectly figured in the ceremony described here, was the finally sufficient atoning sacrifice for our sins. Tomorrow, we’ll explore that symbolism. Today, we take a broader view of the Day of Atonement. First, we note the previous breach of priestly protocol. Nadab and Abihu died when they approached the Lord inappropriately (see May 12). Aaron was stunned into silence by this swift expression of God’s judgment and probably felt reluctant to resume his priestly duties. On the one hand, the Day of Atonement was certainly a day for appropriate fear. It highlighted God’s unconditional holiness. The high priest could enter the Holy of Holies only once a year, and when he did, he had to bring blood sacrifices both for himself and his family as well as for the entire nation. The incense burning on his censer was meant to obscure a view of the cover of the atonement seat; he was forbidden to look upon God. Every part of the ceremony signified a careful approach of the living God. The penalty of any misstep was death. But while the ceremony inspired fear, it was also an expression of grace. Despite their sin and unworthiness, this great God of Israel had made His dwelling in their midst and made provisions for approaching Him. Apply the Word - An important reason to read a book like Leviticus is to shape our view of God. Culture today encourages people to believe what they want to believe. Inevitably, people draw conclusions about God according to their own preferences. The truth is, however, that God is not who we want Him to be but who He has revealed Himself to be in the Scriptures. Leviticus 16:1-20, 20-22 "THE SCAPEGOAT" "It is expedient for us that one man should die for the people." - John 11:50 The company was losing money. The price of its stock was sliding, and the corporate board was grumbling. So the president, desperate to do something, fired the vice-president in charge of sales. In a similar situation, a college basketball team was mired in a losing season after 6 consecutive successful years and three visits to the NCAA Tournament. Attendance was down and the alumni were howling. So the university fired the coach. In both cases, good people were released because the organization needed a scapegoat. They focused the blame on one person, even though many were at fault. That's what happened to Jesus. The high priest Caiaphas, without knowing the full import of his words, said it would be best to sacrifice one man, Jesus. He thought it would save the nation from the oppressive Romans (Jn. 11:47-50). What he didn't realize was that Jesus was bearing the guilt and penalty for the sins of the world in fulfillment of the Old Testament picture of the two goats -- one a sacrifice for sin, the other a scapegoat which symbolically carried their sins away (Leviticus 16). Lord, thank You for eternal life, For dying in my place, For taking all my punishment, For showing me Your grace.-- Sper Christ became our scapegoat that we might escape sin's penalty. Leviticus 16 What Was the Purpose of Animal Sacrifices? Dan Vander Lugt According to Scripture, sacrifice was instituted and approved by God. But when worship of the true God was abandoned, blood sacrifice was transformed into a way to magically appease, manipulate, and avert the anger of imaginary gods. The apostle Paul wrote: Because, although they knew God, they did not glorify Him as God, nor were thankful, but became futile in their thoughts, and their foolish hearts were darkened. Professing to be wise, they became fools, and changed the glory of the incorruptible God into an image made like corruptible man and birds and four-footed animals and creeping things. Therefore God also gave them up to uncleanness, in the lusts of their hearts, to dishonor their bodies among themselves, who exchanged the truth of God for the lie, and worshiped and served the creature rather than the Creator, who is blessed forever. Amen (Romans 1:21-25). And even as they did not like to retain God in their knowledge, God gave them over to a debased mind, to do those things which are not fitting (Romans 1:28). (See the ATQ article, Why Did Ancient Pagans Practice Blood Sacrifices?) Faithful sacrifice in worship of the true God was reinstated at the time of the Flood (Genesis 8:20-21) and confirmed when God established a special covenant with a man of faith named Abraham. Now the Lord had said to Abram: “Get out of your country, from your family and from your father’s house, to a land that I will show you. I will make you a great nation; I will bless you and make your name great; and you shall be a blessing. I will bless those who bless you, and I will curse him who curses you; and in you all the families of the earth shall be blessed” (Genesis 12:1-3). Faith in God’s goodness and grace became the bridge between sinful creatures and a holy God ( Hebrews 11:6-19 ). Abraham demonstrated his genuine faith by his radical obedience. He was willing to offer his long-awaited, precious son, Isaac, as a sacrifice to God (Genesis 22:1-3). God didn’t dispute or deny human unworthiness, or imply that death wasn’t the necessary price for atonement. It was necessary, after all, for Abraham to be willing to bring Isaac as a sacrifice. But God didn’t require Isaac to die. God Himself provided a sacrifice—a ram (Genesis 22:12-13)—to die in his place. On the mountain top in Moriah (traditionally identified as the temple mount in Jerusalem), God revealed His grace and mercy in a way that—for Abraham and his descendants—clearly ended the practice of human sacrifice. In the Old Testament law, God clearly forbad that man shed human blood in sacrifice (Deuteronomy 18:9-12). Since God was now known as both holy and merciful, sacrifice was no longer to be motivated by superstitious fear. It was to be the expression of conscious acknowledgment of guilt, 1 of belonging to God, and of desiring to be restored to fellowship with Him. 2 The Old Testament law ( Leviticus 16 ) introduced the ritual of atonement, in which the life of a goat was accepted by God as a symbolic substitution for the lives of a corrupt people who were individually and corporately worthy of death. But Old Testament sacrifices were not in themselves sufficient to atone for sin. They were sufficient only to point forward to the coming of the Messiah who would die in atonement for the sins of the world. Hebrews 10:4 declares, It is impossible for the blood of bulls and goats to take away sins. Further, Hebrews 10:10-14 tells us that “by one offering He (Christ) has perfected for all time those who are sanctified.” One of the main purposes of Old Testament law was to make the people of Israel conscious of the great gap between their own weakness and corruption and the expectations of a Holy God ( Romans 5:12-20 ). Old Testament sacrifices accustomed the Jews to acknowledge their guilt and their need for divine grace and forgiveness. But it was only through Christ’s perfect life and death that actual and permanent atonement was made for the sins of an evil world. By entering His own created universe and assuming the penalty for its sin, His infinite suffering has atoned for the natural and moral evils that resulted from His creatures’ freedom to sin (Luke 22:20 ; John 6:53 ; Romans 3:25 ; 1 Corinthians 10:16 ; Ephesians 2:13 ;Hebrews 9:14 ; 1 Peter 1:18-19 ). Jesus Christ was a human sacrifice, but not a sacrifice offered up by fallen mankind to God. He offered Himself up freely as a sacrifice by God to God for mankind 3 ( John 3:16 ; John 11:27-33 ; Romans 8:32 ; 1 John 4:9 ). Unlike the sacrifices of the pagans, Old Testament sacrifices had to be offered in a spirit of humility and repentance ( Numbers 15:22-31 ; Isaiah 66:1-4 ; Amos 5:21-24 ). It wasn’t enough that they simply be performed as magical means of appeasement. Back To Article “The object of the sacrifice is to establish a moral relation between the man as a personal being and God the absolute Spirit, to heal the separation between God and man that had been caused by sin. Now, as free personality is the soil out of which sin has sprung, so must the atonement be a work rooted in free personality as well. Being outside the sphere of moral freedom, the animal may be regarded as innocent and sinless; but for the same reason it cannot possess innocence in the true sense of the word and thus have a righteousness that could form an adequate satisfaction for the sin and guilt of man” (New Unger’s Bible Dictionary, p.1100). Back To Article “Who makes the propitiation? In a pagan context, it is always human beings who seek to avert the divine anger either by the meticulous performance of rituals, or by the recitation of magic formula, or by the offering of sacrifices (vegetable, animal, or even human). Such practices are thought to placate the offended deity. But the gospel begins with the outspoken assertion that nothing we can do, say, offer, or even contribute can compensate for our sins or turn away God’s anger. There is no possibility of persuading, cajoling, or bribing God to forgive us, for we deserve nothing at His hands but judgment. Nor, as we have seen, has Christ by His sacrifice prevailed upon God to pardon us. No, the initiative has been taken by God Himself, in His sheer mercy and grace” (John Stott, The Atonement). Back To Article http://questions.org/attq/what-was-the-purpose-of-animal-sacrifices/ Leviticus 16 - Hebrews 9 Day of Atonement: Forgiveness Made Complete in Jesus In the book, Devil at My Heels, Louis Zamperini tells his incredible life story. As a World War II bombardier, he was captured by the Japanese and tortured as a POW for two years. Later, Zamperini met Jesus and was granted the power to forgive those who had beaten and tortured him. God’s heart pulses with forgiveness. He wants to show mercy and to forgive sin. The rituals of the Day of Atonement, performed only once a year, were a picture of the people of God securing His forgiveness and mercy. The symbolism of these rituals is rich with meaning, pointing to the perfect sacrifice of Jesus. The author of Hebrews works to draw out the connections to the Old Testament priestly code and ceremony with the New Testament gospel. First, he explains what was insufficient in the old covenant. All of the prescriptions for the sacrifices, all the regulations for worship—these never did complete the full work of forgiveness. Those who came to the tabernacle with their offerings left with the nagging sense that they were still failures, undeserving of God’s mercy. The blood of bulls and goats had a superficial kind of effect. They could declare a person ceremonially clean, but they could not fully absolve the conscience (v. 9). Jesus, whose sacrifice was made in heaven, not the tabernacle, brought before God His own perfect blood. There was no need to bring sacrifice for His own sin, only the sin of the people. There was no need to repeat the sacrifice year after year. It was complete and final from the very beginning. And His blood had a power that the blood of bulls and goats did not: it had the power to free people from guilt and their terrifying sense of failure, and to commission them for the purpose of priestly service. Apply the Word - Have you experienced the free and freeing forgiveness of God? Or does your conscience remain tortured, replaying scenes of your failures and past sins? God’s desire is that you walk in the freedom of His forgiveness. Share with a friend how you’re struggling to receive God’s forgiveness, and have that friend pray for you. Fix your thoughts on Jesus, the apostle and high priest whom we confess. - Hebrews 3:1 TODAY IN THE WORD Let your imagination take you back several thousand years to the time of Israel’s wilderness wandering. The golden calf incident showed you that God is holy and takes sin seriously. On occasion, you and your family have brought a goat to the tabernacle to be sacrificed as a sin offering. But throughout the year, there have been ways that you have sinned, not to mention thoughts that have been less than holy. So, you have been eagerly anticipating this day, the Day of Atonement. Before you stands the great high priest Aaron. He is human like you, but he leads you into worship and sacrifices on your behalf. On his breastplate, you see the stone bearing the name of your tribe, together with eleven other stones (Ex. 28:21). As he offers sacrifices concerning his own sin (v. 6), he also sacrifices for your sins (Leviticus 16:15). As he sprinkles the blood of the sacrificed goat in the Most Holy Place, he makes atonement for your sin (Leviticus 16:16). Finally, he confesses your sins and all the people’s sins over the live goat. As the goat is led away into the wilderness, you see the guilt of your sin removed (Leviticus 16:22). The Day of Atonement made possible this restoration of the people that was essential for continued worship of the Lord God. Atonement, or the covering of sin, showed that shedding of blood was necessary. In other words, death was the price required of sinful humans. In the Old Testament, the blood shed was that of bulls and goats. But in the New Testament, we learn that only the blood shed by Jesus Christ could fully restore fellowship between God and man. TODAY ALONG THE WAY Reread today’s passage, taking note of the function of the high priest, the sacrificed goat, and the scapegoat. Then read Isaiah 53:4, 5, 6, 7, 8. In what ways is Jesus, the Suffering Servant, like the goat sacrificed as a sin offering? In what ways is Jesus like the scapegoat who removes the guilt of our sins? Later in our study, we’ll look at Jesus as the true High Priest, but for now, take some time to praise the Father for sending the Lamb who takes away the sins of the world (John 1:29). Christ was sacrificed once to take away the sins of many people. - Hebrews 9:28 TODAY IN THE WORD If you were an ""average"" Israelite standing by your tent on the Day of Atonement, you would be witnessing and participating in a very solemn and important event. First of all, you would have been fasting since the evening before. This was to prepare your heart before the Lord, and because even minor household activities such as lighting a fire and cooking were prohibited. You would also see the high priest in his special garments as two goats were brought before him at the door of the tabernacle, the ""Tent of Meeting"" (Leviticus 16:7). He would cast lots for the goats, choosing one for sacrifice and the other to be the ""scapegoat"" that would be released into the wilderness. But the real focus and concern of this holy day was the moment when the high priest, carrying the blood of the sacrifice, stepped behind the curtain into the Most Holy Place by himself to make an atonement for the sins of Israel for another year (Leviticus 16:15, 16, 17). It doesn't take much imagination to sense the hushed tension the Israelites must have felt as they waited to see if the Lord would accept the sacrifice and cover their sins for the coming year. No one was allowed to go with the high priest into this small room where the presence of God resided. Since the priest faced death if he failed to follow the Lord's requirements, his garment was fringed with bells so the people could hear that he was still moving around. There was also a rope tied around his ankle, so he could be pulled from the inner sanctuary if anything went wrong. (ED: THERE WAS NO ROPE STATED IN SCRIPTURE. AS FOR THE BELLS, THERE IS DISAGREEMENT BECAUSE HE WAS NOT TO WEAR HIS NORMAL ORNATE OUTFIT ON THIS DAY OF HUMBLING). What a relief it must have been when the high priest pushed aside the curtain and stepped out, and the word spread, ""The atonement has been made!"" The people also had a visible testimony to this when their sins were confessed over the head of the scapegoat and it was released in the wilderness, symbolically carrying away Israel's sins. It's hard for us to imagine this ritual happening every year, with our forgiveness before God hanging in the balance each time. Praise God for Jesus' ""once-for-all"" sacrifice! TODAY ALONG THE WAY Although we do not have to bring animals or food to God as sacrifices to atone for sin, we are not empty-handed worshippers. One of the sacrifices we, as New Testament Christians, can make is ""to do good and to share with others, for with such sacrifices God is pleased"" (Heb. 13:16). Is there someone in your neighborhood or church who has a need you can help meet? Do what you can in the name of Christ, as a witness to the other person and a sacrifice of gratitude to Him. Leviticus 16:6-10, 20-31 He is to lay both hands on the head of the live goat and confess over it all the wickedness and rebellion of the Israelites. - Leviticus 16:21 TODAY IN THE WORD In modern usage, the idiom “scapegoat” is negative. If the boss is “looking for a scapegoat,” it means he wants someone to take the blame, no matter who deserves it. Perhaps the truth is too complex to understand or admit, or perhaps he himself is guilty of failure or wrongdoing and doesn’t want to acknowledge it. A “scapegoat” is someone who takes undeserved blame, usually unwillingly. This person may be powerless in the situation and is innocent of what he or she is being “punished” for. Most people would sympathize with a “scapegoat,” but no one would want to be one. The literal “scapegoat” of the Old Testament did indeed receive punishment for others, but it did so as part of God’s directions for the sin offering. The animal was a hapless victim--as is the focus in the modern phrase--but the community identified with the animal in a redemptive ritual. Identifying with the sacrificial animal by laying hands on it symbolically, and even legally, transferred guilt to it. The sin offering described in today’s reading took place on the Day of Atonement, when Aaron as high priest represented the entire nation before the Lord. On this special day, two “scapegoats” were offered, one to be sacrificed and one to be sent from the camp into the desert. The animals became a substitutionary atonement, that is, they died or were exiled in place of the worshiper. By rights, this should have been the fate of the guilty people! The first goat paid the price of sin, which is death. But what about the second goat? Why was it sent out of the camp? This goat symbolized the cleansing or removal of sin. “On this day atonement will be made for you, to cleanse you. Then, before the Lord, you will be clean from all your sins” (Lev. 16:30). TODAY ALONG THE WAY On the Day of Atonement, the Israelites had to show their sincerity by fasting (“deny yourselves,” Lev. 16:29). Many of us might not be familiar with the Bible’s teaching on this discipline or how it applies to us today. In the Bible, who fasted, when, how, and why? What can be learned from these examples? Is there any teaching relevant to this topic? What is the Summary - Parallels Between Leviticus 16 and Hebrews 9 Lev 16:1–2 – Aaron could only enter the Most Holy Place once a year, under strict conditions. Heb 9:7–8 – The Holy Spirit showed that access to God was still restricted. Connection: In the Old Covenant, only the high priest could approach God, and only once a year. Fulfillment in Christ: Through Jesus’ torn flesh (the veil), believers now have full and permanent access to God (Heb 10:19–20). Lev 16:3–4 – Aaron had to bring a bull for a sin offering and put on special garments. Heb 9:6–7 – Priests served regularly in the outer tent, but the high priest alone entered the inner tent with blood. Connection: The priest needed sacrifice for himself, but Christ, the perfect High Priest, did not. Fulfillment in Christ: Jesus, clothed in His own perfect righteousness, needed no sacrifice for Himself. He entered God’s presence in His own merit. Lev 16:5–6 – Aaron made atonement for himself and his household with the bull. Heb 9:7 – The high priest offered for his own sins and the people’s sins done in ignorance. Connection: Christ never needed to offer for His own sins—He was sinless. Fulfillment in Christ: Jesus is sinless and did not need to atone for Himself—He offered Himself for us alone (Heb 7:27). Lev 16:7–10 – Two goats were chosen: one for the LORD, the other as the scapegoat. Heb 9:12, 26 – Christ entered once for all with His own blood, not the blood of animals. Connection: The two goats symbolized substitution and removal of sin—fulfilled completely in Christ. Fulfillment in Christ: Jesus is both the offering (bearing God’s wrath) and the scapegoat (removing our sin “as far as the east is from the west”). Lev 16:11–14 – Blood of the bull was sprinkled on the mercy seat. Heb 9:21–22 – Without the shedding of blood, there is no forgiveness. Connection: Blood was required to cover sin before God; Christ’s blood actually cleanses the conscience. Fulfillment in Christ: Jesus sprinkled His own blood in the heavenly sanctuary, securing eternal redemption (Heb 9:12). Lev 16:15–19 – Blood of the goat cleansed the people, the holy place, and the altar. Heb 9:23–24 – Earthly things were cleansed with animal blood, but heavenly things with a better sacrifice. Connection: Old rituals cleansed symbols on earth; Christ’s blood purified the true heavenly reality. Lev 16:20–22 – The scapegoat carried Israel’s sins into the wilderness. Heb 9:26, 28 – Christ bore sins once for all and took them away by His sacrifice. Connection: The scapegoat pictured removal of guilt; Christ truly takes away sin. Fulfillment in Christ: Our sins were laid on Him; He removed them forever, never to return (Isa 53:6; John 1:29). Lev 16:23–25 – Aaron washed, changed clothes, and offered burnt offerings. Heb 9:11–12 – Christ, as High Priest of the good things to come, entered the greater tabernacle once for all. Connection: Aaron’s rituals of purity pointed to Christ’s perfect holiness. Fulfillment in Christ: Jesus, perfectly pure, rose in glory and offered Himself without spot, accepted eternally. Lev 16:26–28 – Those who handled the carcasses had to wash; the bodies were burned. Heb 9:13–14 – Animal blood sanctified outwardly, but Christ’s blood cleanses the conscience. Connection: The Old Covenant dealt with outward defilement; Christ deals with inward cleansing. Fulfillment in Christ: Jesus suffered “outside the gate” (Heb 13:11–12), bearing reproach, to cleanse us inwardly. Lev 16:29–31 – The Day of Atonement was a lasting statute, a day of rest and self-denial. Heb 9:9–10 – These were regulations about food, drink, and washings, imposed until the time of reformation. Connection: The rituals were temporary, pointing ahead to Christ’s once-for-all rest and renewal. Fulfillment in Christ: Jesus provides the true Sabbath rest (Heb 4:9–10), and His once-for-all work brings eternal renewal. Lev 16:32–34 – The high priest made atonement every year for all Israel. Heb 9:25–28 – Christ did not offer Himself yearly but once for all, at the end of the ages, to put away sin. Connection: The Old Covenant required repetition; Christ’s sacrifice was final and complete. Fulfillment in Christ: Jesus’ one sacrifice is final, complete, and never needs repeating—eternal salvation secured. POEMS In evil long I took delight, Unawed by shame or fear, Till a new object struck my sight, And stopp'd my wild career: I saw One hanging on a Tree In agonies and blood, Who fix'd His languid eyes on me. As near His Cross I stood. Sure never till my latest breath, Can I forget that look: It seem'd to charge me with His death, Though not a word He spoke: My conscience felt and own'd the guilt, And plunged me in despair: I saw my sins His Blood had spilt, And help'd to nail Him there. Alas! I knew not what I did! But now my tears are vain: Where shall my trembling soul be hid? For I the Lord have slain! A second look He gave, which said, "I freely all forgive; This blood is for thy ransom paid; I die that thou may'st live." Thus, while His death my sin displays In all its blackest hue, Such is the mystery of grace, It seals my pardon too. With pleasing grief, and mournful joy, My spirit now if fill'd, That I should such a life destroy, Yet live by Him I kill'd! John Newton, 1725-1807. Jesus Christ, our blessed Savior, Turned away God's wrath forever; By His better grief and woe He saved us from the evil foe. Christ says: 'Come, all ye that labor, And receive My grace and favor'; They who feel no want nor ill Need no physician's help nor skill. As His pledge of love undying, He this precious food supplying, Gives His body with the bread And with the wine the blood He shed. Praise the Father, who from heaven Unto us such food hath given And, to mend what we have done, Gave unto death His only Son. If thy heart this truth professes And thy mouth thy sin confesses, His dear guest thou here shalt be, And Christ Himself shall banquet thee. John Huss Parallels Between Leviticus 16, Hebrews 9, and Christ Leviticus 16 (Type) Hebrews 9 (Explanation) Fulfillment in Christ (Reality) Lev 16:1–2 — Only Aaron could enter the Most Holy Place once a year under strict conditions. Heb 9:7–8 — The Spirit signified that access to God was still restricted; only the high priest once a year, not without blood. Heb 10:19–20 — Through Jesus’ torn flesh (the veil), believers have full and permanent access to God. Lev 16:3–4 — Aaron brings a bull for his own sin; wears holy linen garments. Heb 9:6–7 — Priests serve continually; the high priest alone enters the inner tent with blood for himself and the people. Heb 7:26–27 — Jesus, perfectly holy, needed no sacrifice for Himself; He offered Himself for us. Lev 16:5–6 — Atonement for Aaron and his household with the bull. Heb 9:7 — The high priest offers for his own sins and for the people’s sins of ignorance. Heb 4:15; 7:27 — Christ is sinless; His offering was solely for sinners, not Himself. Lev 16:7–10 — Two goats chosen: one for the LORD (sacrifice), one as the scapegoat (removal). Heb 9:12, 26 — Christ entered once for all with His own blood, not that of animals. Isa 53:6; Jn 1:29; Heb 9:12 — Jesus bears wrath as the offering and removes sin as the true “scapegoat.” Lev 16:11–14 — Blood of the bull sprinkled on/before the mercy seat. Heb 9:21–22 — Without shedding of blood there is no forgiveness. Heb 9:12 — Jesus presents His own blood in the heavenly sanctuary, securing eternal redemption. Lev 16:15–19 — Goat’s blood makes atonement for the people, holy place, tent, and altar. Heb 9:23–24 — Earthly copies cleansed with animal blood; heavenly realities require a better sacrifice. Heb 9:24 — Jesus purifies the true heavenly dwelling and fully reconciles us to God. Lev 16:20–22 — Scapegoat bears sins and is sent away into the wilderness. Heb 9:26, 28 — Christ bore sins once for all to put away sin by His sacrifice. Ps 103:12; Heb 10:17–18 — Our sins are removed forever; God remembers them no more. Lev 16:23–25 — Aaron washes, changes garments, and offers burnt offerings. Heb 9:11–12 — Christ, High Priest of the good things, entered the greater tabernacle once for all. 1 Pet 1:19; Heb 9:14 — Jesus, spotless and pure, offers Himself once, accepted eternally. Lev 16:26–28 — Carcasses burned outside the camp; handlers must wash. Heb 9:13–14 — Animal blood sanctifies outwardly; Christ’s blood cleanses the conscience. Heb 13:11–12 — Jesus suffers “outside the gate,” bearing reproach to cleanse us inwardly. Lev 16:29–31 — A lasting statute: afflict your souls; a Sabbath of solemn rest. Heb 9:9–10 — Regulations about food, drink, washings, imposed until the time of reformation. Heb 4:9–10; 10:14 — Christ brings true Sabbath rest and once-for-all perfection for His people. Lev 16:32–34 — The high priest makes atonement yearly for all Israel. Heb 9:25–28 — Not yearly, but once for all at the end of the ages; He appeared to put away sin. Heb 10:12–14 — Jesus’ single sacrifice is final and complete; eternal salvation secured.
Levítico 16
Morgan - There are three major ways in Leviticus in which we learn of Jesus Christ. First, through the sacrifices and offerings prescribed in chapters 1-7. Second, through the duties of the High Priest who prefigured Christ. Third, in the Feasts and Festivals of ancient Israel, which are described later in this book. I lay my sins on Jesus, The spotless Lamb of God: He bears them all and frees us From the accursed load. I bring my guilt to Jesus, To wash my crimson stains White in his blood most precious, Till not a spot remains William MacDonald Notes on Leviticus 16 - The greatest, day on the Jewish calendar was the Day of Atonement, when the high priest went into the Most Holy Place with sacrificial blood to make atonement for himself and for the people. It fell on the tenth day of the seventh month, five days before the Feast of Tabernacles. Although the Day of Atonement is usually listed along with the feasts of Jehovah, it was actually a time of fasting and solemnity (Lev 23:27-32). It will be helpful to remember that in this chapter the Most Holy Place is called the Holy Place, and the Holy Place is called the tabernacle of the congregation (KJ V) or the tent of meeting (NASB). The sacrilege of Nadab and Abihu forms the backdrop for these instructions (Lev 16:1). A fate similar to theirs would befall the high priest if he entered the Most Holy Place on any day other than the Day of Atonement (Lev 16:2). And on that day he must carry the blood of a bull for a sin offering and of a ram for a burnt offering (Lev 16:3). The order of events is not easy to follow, but the following is a general outline of the ritual. First the high priest bathed and dressed in white linen garments (Lev 16:4). By way of preliminaries, he brought a bullock and a ram to the tabernacle. He would offer these for himself and his family, the bullock for a sin offering and the ram for a burnt offering (Lev 16:3). He brought two goats and a ram which he would offer for the people, the goats for a sin offering and the ram for a burnt offering (Lev 16:5). He presented the two goats before the door of the tabernacle and cast lots—one goat for Jehovah and one as a scapegoat (Lev 16:7, 8). The word translated “scapegoat” is Azazel, an obscure word which is difficult to define. Then he killed the bullock as a sin offering for himself and his house (Lev 16:11). Next he took a censer of coals and handfuls of incense and carried them into the Most Holy Place. There he poured the incense over the live coals, causing a cloud of incense to cover the Holy Place (Lev 16:12, 13). He returned to the altar of burnt offering for some blood of the bullock, took it into the Most Holy Place, and sprinkled it on top of the mercy seat and in front of it seven times (Lev 16:14). He slew the goat chosen for a sin offering (Lev 16:8), and sprinkled its blood, as he did the blood of the bullock, before and on the mercy seat (Lev 16:9, 15). This made atonement for the Most Holy Place because of the impurities of the sons of Israel (Lev 16:16). By the sprinkling of blood he also made atonement for the tabernacle and for the altar of burnt offering (Lev 16:18, 19), though the details here are not clear. Atonement started with the Most Holy Place, then worked outward to the Holy Place and finally to the brazen altar (Lev 16:15-19). After he laid his hands on the head of the scapegoat (Lev 16: 8) and confessed the sins of the people (Lev 16:10, 20, 21), a chosen man led the goat into the wilderness (Lev 16:21, 22). The two goats symbolized two different aspects of atonement: “that which meets the character and holiness of God, and that which meets the need of the sinner as to the removal of his sins.” Aaron’s laying his hands on the head of the live goat pictures the placing of the sins of Israel (and of ourselves) on the goat, to be taken away forever (Lev 16:21). The high priest bathed in “a holy place” (NASH), perhaps at the laver, then put on his garments of glory and beauty (Lev 16:23, 24a). Jewish tradition says that the white linen garments were never worn again. “The high priest, next offered two rants as burnt offerings, one for himself and the other for the people (Lev 16:24b). He turned the fat of the two sin offerings on the altar while their flesh, hides, and refuse were being burned outside the camp (Lev 16:25, 27). Even the skin of the burnt offering, which usually went to the priest (Lev 7:8), was to be burned. According to the Talmud, the high priest went into the Holy of Holies after the evening sacrifice to bring out the censer. From the above it will be seen that the high priest entered the Most Holy Place at least four times. This does not contradict Hebrews 9:7-12, where the thought is that there was only one day in the year when the high priest could enter. Despite the solemn ceremonies of this day, its failure to adequately deal with sins was written across it in the words “once every year” (Lev 16:34). “For it is impossible for the blood of bulls and goats to take away sins” (Heb. 10:4 NASB). In vivid contrast is the work of Christ, by which human sins are totally removed instead of being merely covered for a year! INTRODUCTION - Leon Hyatt - Traditionally the special day described in this chapter has been called “The Day of Atonement.” In these comments, it will be called more literally “The Day of Coverings.” Actually, no name is given to the day in this chapter; however, it is called “The Day of the Coverings” in Leviticus 23:27; 25:9 and “a day of coverings” in Leviticus 23:28. It is important to notice that in each of those references “coverings” is plural, indicating the multiple coverings that took place on that day. Those coverings included covering all of the priests, covering all of the people, and covering The Tabernacle and all of its parts. The Day of Coverings was not the only day on which covering from sin could be experienced. The ceremonies revealed in the previous messages from The Tabernacle had been rich in symbolism concerning covering over worshipers to protect them from the effects of their sins. That covering resulted from offering fire-offerings (Lev. 1:4; 4:20,26,31,35; 5:6,10,13,16,18; 6:7; 7:7; 8:15,34; 9:7; 10:17) and from observing regulations concerning clean and unclean (12:7,8; 14:18,19,20,21,29,53; 15:15,30). The ceremonies described previously were designed to be practiced by individuals and groups anytime they felt a need for them and whenever it was appropriate to express experiences that were taking place in their lives. In those observances, covering from sin came as the person experienced in his heart the repentance, dedication, or cleansing symbolized by the ceremony. The Day of Coverings, on the other hand, was a day when everyone in the nation was called on to repent and to fully dedicate himself or herself to Jehovah so that covering from sin might come to everyone and everything in the nation. Jehovah knew that, as the weeks and months of every year rolled on, unworthy deeds and thoughts would come into the lives of His people. Those unworthy and sinful deeds would hinder their fellowship with God and also would hinder fellowship among the people themselves. As a result, sadness and harm would come to the people and to everything that belonged to them. The relationship of the whole nation to God would be damaged, and the blessings He provided for them would be diminished. Therefore, Jehovah provided a great day in every year when the whole nation would be called away from its sins to repentance and to the covering or protection that repentance brings. The ceremonies of the Day of Coverings were multiple in number and rich in meaning. Because of the variety of the ceremonies to be conducted on that day, the Day of Coverings became the most important of all of Israel’s festival days (see MESSAGES 30-34 for the other festivals authorized at Sinai). The Day of Coverings was different from the other festival days in that the others were days of feasting and rejoicing, while the Day of Coverings was a day of sorrow and repentance. However, most of the symbols of the day were not new. They were the same symbols described in the previous messages concerning the offerings and the cleansing ceremonies, except that on the Day of Coverings they were applied to the whole nation and in some cases were observed in expanded forms. It is a mistake to make the Day of Coverings picture salvation, as so many interpreters have done. It is important to remember that the symbols of the previous messages represented experiences in the lives of persons who were in covenant relationship with Jehovah. The same was true when those symbols were applied to the nation on the Day of Coverings. They described experiences of a nation that was in covenant relationship with Jehovah. Thus, it is a mistake to make the Day of Coverings picture salvation, as so many interpreters have done. Just the fact that the day was observed every year shows that it did not picture salvation, because salvation can occur only once in a person’s life. On the other hand, experiences important to the daily practice of the saved life can and must occur frequently. The Day of Coverings symbolized the repeated need for spiritual and moral renewal in the life of a nation that belongs to Jehovah. Introductory note (Lev 16:1) A. Warning to Aaron not to enter the inner room of The Tabernacle at unauthorized times (Lev 16:2) B. Preparation for the ceremonies of the day (Lev 16:3-5) 1. Preparation of Aaron (Lev 16:3-4) a. Preparation for his offerings (Lev 16:3) b. Preparation by bathing and by putting on his holy clothing (Lev 16:4) 2. Preparation of the congregation (Lev 16:5) C. The covering ceremonies (Lev 16:6-28) 1. Presentation of the sin-offerings (Lev 16:6-10) a. Of Aaron (Lev 16:6) b. Of the congregation (Lev 16:7-10) 2. The blood ceremony of the sin-offerings (Lev 16:11-19) a. Of Aaron (Lev 16:11-14) b. Of the congregation (Lev 16:15-19) (1) To cover and cleanse the people (Lev 16:15) (2) To cover and cleanse The Tabernacle (Lev 16:16-17) (3) To cover and cleanse the altar (Lev 16:18-19) 3. The goat of complete removal (Lev 16:20-22) 4. Aaron’s second washing (Lev 16:23-24a) 5. The rededication-offerings (Lev 16:24b) 6. The fat ceremony of the sin-offerings (Lev 16:25) 7. The meat ceremony of the sin-offerings (Lev 16:26-28) D. Interpretation of the day (Lev 16:29-34) 1. Its date (Lev 16:29a) 2. Its spirit (Lev 16:29-31) 3. Its purpose (Lev 16:32-33) 4. Its perpetuity (Lev 16:34, cf Lev 16:31) Leviticus 16:1 Commentary - Leon Hyatt - This verse is another Introductory Note, indicating another message delivered to Moses from The Tabernacle. A time note is attached, which states that this message was given “after the death of the two sons of Aaron, when they offered before Jehovah and died.” That event was described in MESSAGE 11 (Lev. 10:1-7). It occurred on the day the priests first officiated at The Tabernacle altar, immediately after they were hallowed to the priesthood. The sequence of events was as follows: (1) As Jehovah’s had commanded Moses when he was on the mountain for 40 days and nights (see comments on Leviticus 8:1-32 in MESSAGE 10), Moses led in formal ceremonies hallowing Aaron and his sons to the priesthood. Those ceremonies were conducted on the first of seven days that were called “the days of fillings” (see Introduction to MESSAGE 10 and comments on Lev. 8:33-36 in MESSAGE 10). (2) Aaron and his sons spent the remaining six of the seven days of fillings in study and prayer, preparing for their new responsibilities (see comments on Lev. 9:1 in MESSAGE 10 and on Lev. 10:1 in MESSAGE 11). (2) During the six days of prayer and study in The Tabernacle, Jehovah delivered to Moses and Aaron the six messages on practices concerning clean and unclean that are recorded in Leviticus 11-15, (see Introductory Note to each of MESSAGES 14 through 19). Moses delayed recording those messages until after the days of hallowing and fillings were completed in order to avoid interrupting his description of the hallowing events. (3) On the eighth day, the new priests began their official duties as priests (see comments on Lev. 9:1 in MESSAGE 10). (4) That same day, Nadab and Abihu offered an unauthorized offering before The Tabernacle and were stuck dead (see comments on Lev. 10:1 in MESSAGE 11). (5) Immediately afterward, while Moses and others were conducting the burial of Nadab and Abihu, Jehovah delivered MESSAGE 12 to Aaron concerning not drinking alcoholic beverages (see Introduction to MESSAGE 12). (6) When Moses returned from the burial, he approved Aaron’s deviation regarding the sinoffering, which constituted MESSAGE 13 (see Introduction to MESSAGE 13). Thus MESSAGES 11 through 13 were all given on the same day, the day the priests began their official duties and the day Nadab and Abihu rebelled. QUESTION - What is the Day of Atonement? Gotquestions.org | Jews Praying in the Synagogue on 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 (v.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 (v. 4), then sacrifice a bull for a sin offering for himself and his family (v. 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” (v. 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 (v. 21). The goat carried on itself all the sins of the people, which were forgiven for another year (v. 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 (v. 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. QUESTION - If the Jewish people do not offer animal sacrifices, how do they believe they can receive forgiveness from God? GOTQUESTIONS.ORG WATCH VIDEO ANSWER - For all intents and purposes, the Jewish practice of animal sacrifice ended in AD 70, the year that the Romans destroyed the temple in Jerusalem. With the temple gone, there is no longer a place for the sacrifices to be offered according to the Mosaic Law (see Deuteronomy 12:13–14). Repeatedly in the Old Testament, the point is made that sacrifices were required to make atonement for sin (e.g., Exodus 29:36; Leviticus 4:31; 9:7; 14:19; 15:15; Numbers 15:25). The shedding of blood is what consecrated things and people to the Lord (Leviticus 16:19; cf. Hebrews 9:22). With no blood sacrifice today, the Jews have no lawful way of atoning for their sin. Passover is still observed, but without the sacrifice. Yom Kippur (the Day of Atonement) is still on the calendar, but there is never an offering made for sin. The stipulations of the Mosaic Law remain unchanged, but the Jewish people cannot make things right with God—they cannot find forgiveness—without an animal sacrifice. Modern Jews believe that forgiveness of sin is obtained through repentance, prayer, and good deeds. Modern Jews believe that forgiveness of sin is obtained through repentance, prayer, and good deeds. They use verses like Hosea 6:6 to devalue the need for sacrifices: “I desire mercy, not sacrifice, and acknowledgment of God rather than burnt offerings.” Still, it is hard to overlook such passages as Leviticus 17:11, “The life of a creature is in the blood, and I have given it to you to make atonement for yourselves on the altar; it is the blood that makes atonement for one’s life.” The fact remains that there is no forgiveness without the shedding of blood (Hebrews 9:22). The animal sacrifices of the Old Covenant have been replaced by the once-for-all sacrifice for sin given by Jesus, the Messiah. As Jesus established the New Covenant, He “died as a ransom to set them free from the sins committed under the first covenant” (Hebrews 9:15). Within a generation of Christ’s sacrifice, the Jewish temple was destroyed; the need for animal sacrifices no longer existed, for Christ had fulfilled the righteous requirements of the Law (Matthew 5:17). Animal sacrifices were merely a type of the perfect Sacrifice—the Lamb of God who takes away the sins of the world (John 1:29). The sacrifice of Christ paid the debt of sin for all mankind, both Jew and Gentile (Romans 1:16; Hebrews 9:12–15). QUESTION - What was the biblical role of the high priest? GOTQUESTIONS.ORG ANSWER - The high priest was the supreme religious leader of the Israelites. The office of the high priest was hereditary and was traced from Aaron, the brother of Moses, of the Levite tribe (Exodus 28:1; Numbers 18:7). The high priest had to be “whole” physically (without any physical defects) and holy in his conduct (Leviticus 21:6-8). Because the high priest held the leadership position, one of his roles was overseeing the responsibilities of all the subordinate priests (2 Chronicles 19:11). Though the high priest could participate in ordinary priestly ministries, only certain functions were given to him. Only the high priest could wear the Urim and the Thummin (engraved dice-like stones used to determine truth or falsity). For this reason, the Hebrew people would go to the high priest in order to know the will of God (Numbers 27:21). An example of this is when Joshua was commissioned by Eleazar, the high priest, to assume some of Moses’ responsibilities (Numbers 27:21). In the New Testament, we find a reference to the high priest having the gift of prophecy (John 11:49-52). The high priest had to offer a sin offering not only for the sins of the whole congregation, but also for himself (Leviticus 4:3-21). When a high priest died, all those confined to the cities of refuge for accidentally causing the death of another person were granted freedom (Numbers 35:28). The most important duty of the high priest was to conduct the service on the Day of Atonement, the tenth day of the seventh month of every year. Only he was allowed to enter the Most Holy Place behind the veil to stand before God. Having made a sacrifice for himself and for the people, he then brought the blood into the Holy of Holies and sprinkled it on the mercy seat, God’s “throne” (Leviticus 16:14-15). He did this to make atonement for himself and the people for all their sins committed during the year just ended (Exodus 30:10). It is this particular service that is compared to the ministry of Jesus as our High Priest (Hebrews 9:1-28). In understanding the role of the high priest, we can better comprehend the significance of Christ offering Himself for our sins once for all (Hebrews 9:26; 10:10, 12). Through Christ’s sacrifice for us, we are sanctified and set apart for Him. By entering God’s presence on our behalf, Christ has secured for us an “eternal redemption” (Hebrews 9:12). As Paul has written, “For there is one God, and there is one mediator between God and men, the man Christ Jesus” (1 Timothy 2:5). Related Resources: I am Jewish, can I become a Christian? Why were there times in the Old Testament when God forgave people who did not offer a sacrifice? What is the Wailing Wall / Western Wall? What was the Holy of Holies? What were the chief priests? Did the high priest have a rope tied to him when he entered the Holy of Holies? Gotquestions says that "Exodus 28:33–35 specified that bells (and knitted pomegranates) were to be worn on the hem of the high priest’s garment so that “the sound of the bells will be heard when he enters the Holy Place before the Lord and when he comes out” (verse 35). The bells provided an audible cue to those outside the tabernacle of the high priest’s whereabouts. They could tell when he entered and exited the Holy of Holies. According to the rope tradition, the bells also provided a means of knowing if the priest had died: if the jingling stopped, the priest on the other end of the rope would be alerted to the fact that the priest had ceased moving. There is nothing in Scripture to indicate that was the purpose of the bells." William Barrick notes that Aaron did not wear his high priestly garment but wore a tunic (Lev 16:4) which would make bells less likely. What is the true meaning of Rosh Hashanah? Leviticus 16:2 The LORD said to Moses, "Tell your brother Aaron that he shall not enter at any time into the holy place inside the veil, before the mercy seat which is on the ark, or he will die; for I will appear in the cloud over the mercy seat. he shall not enter at any time into the holy place inside the veil: Lev 23:27 Ex 26:33,34 30:10 40:20,21 1Ki 8:6 Heb 9:3,7,8 Heb 10:19,20 or he will die: Lev 16:13 8:35 Nu 4:19 17:10 Mt 27:51 Heb 4:14-16 10:19 I will appear in the cloud : Ex 40:34,35 1Ki 8:10-12 2Ch 5:14 over the mercy seat: Ex 25:17-22 Leviticus 16 Resources - Multiple Sermons and Commentaries Related Passages: 1 Samuel 4:4+ So the people sent to Shiloh, and from there they carried the ark of the covenant of the LORD of hosts who sits above the cherubim; and the two sons of Eli, Hophni and Phinehas, were there with the ark of the covenant of God. Hebrews 9:7+ but into the second (HOLY OF HOLIES), only the high priest enters once a year (ACTUALLY MORE THAN ONE TIME ON THIS DAY), not without taking blood, which he offers for himself and for the sins of the people committed in ignorance. Exodus 25:17-22+ “You shall make a mercy seat (kapporet/kapporeth) of pure gold, two and a half cubits long and one and a half cubits wide. 18 “You shall make two cherubim of gold, make them of hammered work at the two ends of the mercy seat. 19 “Make one cherub at one end and one cherub at the other end; you shall make the cherubim of one piece with the mercy seat at its two ends. 20“The cherubim shall have their wings spread upward, covering the mercy seat with their wings and facing one another; the faces of the cherubim are to be turned toward the mercy seat. 21 “You shall put the mercy seat on top of the ark (NOTE IT IS A SEPARATE PIECE), and in the ark you shall put the testimony (THE TABLES OF LAW) which I will give to you. 22 “There I will meet with you; and from above the mercy seat, from between the two cherubim which are upon the ark of the testimony, I will speak to you about all that I will give you (SPEAKING TO MOSES) in commandment for the sons of Israel. Romans 3:25+ Whom (CHRIST) God displayed publicly as a propitiation (hilasterion) in His blood through faith. This was to demonstrate His righteousness, because in the forbearance of God He passed over the sins previously committed Ark of the Covenant PERIL OF PRESUMPTION IN GOD'S PRESENCE Leviticus 16:2 sets the tone for the entire Day of Atonement ritual. God reminds Moses and Aaron that His presence is not to be approached casually or at will. Access into the Most Holy Place—the very throne room of God’s earthly dwelling—was tightly restricted and accompanied by grave danger if violated. This warning underscores God’s holiness, the seriousness of sin in His presence, and the necessity of God-ordained mediation. The mercy seat, overshadowed by the Shekinah glory cloud, could not be entered into freely by human initiative, but only by the high priest, once per year, and with the appointed sacrifices. This foreshadows the greater High Priest, Jesus Christ, who Alone has torn the veil and granted believers confident access to God’s presence (Heb 10:19-21+). The LORD said to Moses, "Tell your brother Aaron that he shall not enter at any time into the holy place inside the veil, before the mercy seat (kapporet/kapporeth; Lxx - hilasterion) which is on the ark, or he will die; for I will appear in the cloud over the mercy seat (kapporet/kapporeth; Lxx - hilasterion). - This was a divine appointment and not a matter of personal preference as emphasized by the deadly experience recalled in Lev 16:1! God wanted to make sure the priest take care in how they approached His Holy presence. The holy place inside the veil is clearly the Holy of Holies (cp Ex 26:33-34). Before the mercy seat (kapporet/kapporeth; Lxx - hilasterion) literally reads something like "to the faces of the atonement plate.” Compare other translations - NIV = “the atonement cover”; NCV = “the lid on the Ark”; NLT = “the Ark’s cover – the place of atonement.” God's Word Translation has an interesting paraphrase "The LORD said, "Tell your brother Aaron that he cannot go into the holy place whenever he wants to. If he goes up to the canopy and stands in front of the throne of mercy on the ark, he will die, because I appear in the smoke above the throne of mercy." The cloud over the mercy seat is the Shekinah (Shechinah) 🙏 THOUGHT - Praise God that we are under the New Covenant of grace which gives us continual access the Throne of grace (Heb 4:16+, Heb 10:19-21+)! I fear we take this incredible (and incredibly costly) privilege far too lightly in modern day Christianity! I certainly speak for myself, but my attitude is being changed as I study the great truths revealed in the book of Leviticus. The depiction above is of a believer in the throne room at the throne of grace! Have you ever realized that this is where you go when you enter into prayer with God? It is, believe it or not! While the blowing of the trumpets announced a new year, only the shedding of blood could give the people a new beginning. The appointed day was the 10th of 7th month (Lev 16:29; 23:26-32; 25:9; Nu 29:7-11). The Jewish calendar is described in Lev 23 where we note the importance of 7th month (our mid-Sept to mid-Oct). On the 1st day of 7th month, the trumpets were blown to announce the beginning of a new year (Rosh Hashanah Lev 23:23-25). While the blowing of the trumpets announced a new year, only the shedding of blood could give the people a new beginning. “Without the shedding of blood there is no forgiveness” (Heb 9:22). Then on the 10th day was the Day of Atonement (Lev 23:26-32), and this was followed by the Feast of Tabernacles (Booths), on the 15th of month and lasted a week (Lv23:33-44). The death of Christ on the Cross fulfilled the Day of Atonement. Gordon Wenham - Before the tabernacle had been built God had come to his people on Mount Sinai. Now he dwells among them in the innermost part of the sanctuary. Familiarity can breed contempt. These laws drive home the truth that God is just as holy and demands just as much reverence when he dwells permanently with Israel as on the first occasion when he appeared on Sinai (Ex. 19). (NICOT) Richard Hess points out that the purpose of the Day of Atonement "is first and foremost not a house for God or even a place for Israel to meet with God, but a structure designed to facilitate God’s forgiveness of Israel’s sin and his restoration of fellowship with them. For the Christian, the atonement of Jesus’ death becomes this “place” of atonement (Ro 3:25)." (See Expositor's Bible Commentary - page 1099) Promises to Israel - The approach to God was always limited, and it was never true that there are many ways to God. There always was only one way. Under the Law of Moses the one way was by means of the Yom Kippur, the Day of Atonement sacrifice. NET Note - The Hebrew term פָּרֹכֶת (parokhet) is usually translated “veil” or “curtain,” but it seems to have stretched not only in front of but also over the top of the ark of the covenant which stood behind and under it inside the most holy place, and thus formed more of a canopy than simply a curtain. The kapporet was central to atonement ritual, pointing to Christ’s once-for-all atonement. Leviticus 16:2 Commentary - Leon Hyatt - And Jehovah said to Moses, Tell Aaron your brother not to come at all times into the Holy [Place] within the veil. Jehovah began this message with a warning to Aaron not to enter the inner room of The Tabernacle at unauthorized times. The word translated “the Holy [Place]” was a general word referring to any holy place (see comments on Lev. 4:6 in MESSAGE 2 under the heading of the Holy [Place]). Jehovah added the words “within the veil” to specify clearly which Holy [Place] He intended. “Within the veil” was inside the inner room of the tent portion of The Tabernacle. The inner room was separated from the outer room by “the veil” (Ex. 26:33). In Exodus 26:33-34, the inner room is called “The Holiness of Holinesses” or ‘The Most Holy [Place].” The point was that Aaron was not free to enter the inner room of The Tabernacle any time he chose. He was to enter it only at one specified time in performance of his official duties. This message was intended primarily for Aaron, because the high priest alone was permitted to officiate over the ceremonies of the Day of Coverings. During those ceremonies, he entered into The Most Holy Place (see comments on Lev 16:11 and Lev 16:32 below). The warning of this verse did not mean that Aaron was never permitted to enter the inner room but that he was to be careful to enter it only on the occasion when he was authorized to enter. and he will not die. If Aaron observed the warning, he would not die. The clear implication was that, if he failed to heed the warning, the penalty would be death (see Introduction to MESSAGE 24 and comments on Lev. 20:2 in MESSAGE 24). This warning was most appropriate because Aaron’s two older sons had died the day before for conducting an unauthorized ceremony before The Tabernacle. Aaron was warned not to commit a similar offense in defiance of Jehovah’s instructions. If he failed to follow Jehovah’s instructions just as they were given, he too could die. before the face of The Covering that [is[ on the Ark.. This reference is the first mention in the Book of Leviticus of The Covering that was on top of the Ark of the Covenant. It had been mentioned previously in messages to Moses on the mountain, which are recorded in Exodus 25:17-22; 26:34; 30:6; 31:7; 35:12; 37:6-9. The Covering was a slab of solid gold that covered the Ark of the Covenant in the inner room of The Tabernacle. Made into the The Covering and rising above it were the symbols of two cherubim, the mightiest of the angels. They were shown bowing their wings and faces toward The Covering, to show that the highest order of angels gave great reverence to the presence of God and His forgiving grace. The word translated “covering” is a noun built on the same root as the word translated “atonement” in most English translations. The literal meaning of the word is “covering” (see comments on Lev. 1:4 in MESSAGE 1). In this verse, it is the name of the most sacred place where Jehovah covered the sins of repentant believers. Though this slab of gold has generally been translated as “mercy seat” in English translations, the literal translation of its name is “The Covering.” Some interpreters hold that “the covering” simply means that the gold slab was a physical covering or lid for the Ark. However, this Covering above the Ark was always connected with the idea of covering the people from their sins. Therefore, it is proper to conclude that the slab of gold was called “The Covering,” not because it served as a lid for the Ark, but because it was the most special of the places that symbolized covering people to protect them from their sins. Since the name was used only for the slab of gold that was on the Ark, it will be written in capitals in these comments and called “The Covering.” for I will keep on appearing in a Cloud above The Covering. The reason why Aaron was not free to enter the inner room at any time was that Jehovah’s presence in the form of a fiery Cloud appeared above The Covering at all times. The state of the verb translated “will keep on appearing” is imperfect, indicating incomplete or continuing action. The meaning is that the appearance of The Cloud over The Covering was a continuing phenomenon. It abode there continually. The Cloud represented the full presence of Jehovah God. Coming into the full presence of God without proper preparation was dangerous, because no one can see God in His fullness and survive. The Cloud symbol for Jehovah’s presence was a familiar one to the Israelites by that time. It had helped rescue them from the Egyptian army (Ex. 14:19-20,24) and had guided them all the way from Egypt to Mount Sinai (Ex. 13:20-22; 20:18,21; 40:36-37). A fiery Light appeared in the Cloud at night (Ex. 40:38) and also in the daytime on special occasions (Ex. 14:19-20; 16:7,10; 19:9,16-18; 20:18,21; 24:15-18; 29:43; 33:9-10,18-23; 40:34- 35,38; Lev. 9:6,23-24). When The Tabernacle was erected, The Cloud and the fiery Light settled over it to show that God revealed His presence there (Ex. 40: 38). The dark Cloud and the fiery Light represented different aspects of God’s character. The dark Cloud represented the mystery of God, who is hidden from human insight and wisdom because He is too great to be understood by human reason alone. The fiery Light represented God’s revealing power, by which He shows Himself to people in ways we could never discover on our own (see comments on Lev. 9:6,23b MESSAGE 10). In Exodus 40:35, the Light in the Cloud is called “The Glory of Jehovah.” Therefore, the Cloud is often properly called “The Glory Cloud.” This verse makes it clear that The Cloud and the fiery Light were present at all times within the inner room of The Tabernacle. Exodus 40:35-38 states that, after The Tabernacle was erected, The Cloud rested on The Tabernacle, that is, on the roof above The Tabernacle. Some have suggested that the Cloud that rested on the roof of The Tabernacle extended through the tent into the inner room. Perhaps that suggestion is correct, so that when the Cloud lifted off of The Tabernacle to indicate that the Israelites were to move to another location, The Cloud left the Holiness of Holinesses as well, so that The Tabernacle could be folded and moved to the new location. Numbers 4:4-20 says that, when it was time to move The Tabernacle, Aaron and his sons were to cover the furniture of The Tabernacle before the Levites came in to move it. That chapter says nothing about the Cloud during the dismantling and moving of The Tabernacle. However, the actual wording of this verse is that Jehovah continually appeared above The Covering in “a Cloud,” not “The Cloud.” That wording may indicate that The Cloud within The Tabernacle was not the same Cloud as The Cloud that rested on the roof, though it was of the same nature. No reason exists why two separate revelations of Jehovah could not have occurred at the same time. His presence certainly was not limited to one place at a time, and no reason can be given why the symbol of His presence should have been limited to only one place at a time. It was a fearful experience to approach close to the fiery Cloud that symbolized Jehovah’s presence. If Aaron approached it without proper covering from his sins and without protection from the full brightness of The Glory Fire, he would not survive (see comments on Lev 16:13 below). Thus, Aaron was warned not to enter the place where The Cloud and The Fire continually appeared unless he was properly authorized and prepared. Mercy seat (03727) (kapporet/kapporeth; Lxx - hilasterion) from kopher = the price of a life, ransom and always refers to golden cover of Ark in the Holy of Holies (tabernacle or temple). God promised to meet with men (Nu 7:89). The word, however, is not directly related to mercy and of course was not a seat. The word is derived from the root kaphar (from koper - to ransom) meaning to "to atone" or to atone by offering a substitute. The kapporet was central point at which Israel, thru high priest, could come into presence of God. Later rabbinic writings describe the kapporet as the throne of God on earth. The OT sacrifices never removed man's sin because it was "impossible for the blood of bulls and of goats to take away sins" (Heb 10:4). The Israelite's offering implied confession of sin and recognized its due penalty as death; and God passed over his sin in anticipation of Christ's sacrifice which did, finally, put away those sins "committed beforehand" [OT times] (Heb 9:15,26; Ro 3:25). KAPPORET - 22v - Always translated "Mercy Seat" Exod. 25:17; Exod. 25:18; Exod. 25:19; Exod. 25:20; Exod. 25:21; Exod. 25:22; Exod. 26:34; Exod. 30:6; Exod. 31:7; Exod. 35:12; Exod. 37:6; Exod. 37:7; Exod. 37:8; Exod. 37:9; Exod. 39:35; Exod. 40:20; Lev. 16:2; Lev. 16:13; Lev. 16:14; Lev. 16:15; Num. 7:89; 1 Chr. 28:11 R. Laird Harris - The Greek word in the LXX hilasterion) renders the Hebrew word כַּפֹּרֶת (kappōret, “atonement cover”) and is applied to Christ in Rom 3:25 (KJV, “propitiation”). The NIV rendering in Rom 3:25 (“sacrifice of atonement”) is equivalent to the more technical word “propitiation” and quite properly connects the teaching of Romans with the Hebrew name of the lid of the ark and its background of the atoning sacrifice on the great Day of Atonement (see Introduction, pp. 522–23). (Older version of Expositor's Bible Commentary) The Greek equivalent in the Lxx is usually hilasterion, "place or object of propitiation," a word which is applied to Christ in Romans 3:25. The translation "mercy seat" does not sufficiently express the fact that the lid of the ark was the place where the blood was sprinkled on the day of atonement. "Place of atonement" would perhaps be more expressive. This slab of gold represented the throne of God and symbolized His real presence in the worship shrine. W E Vine - "mercy seat; throne of mercy." This noun form of kāpar has been variously interpreted by the English versions as "mercy seat" (kjv, rsv); "cover" (neb); "lid" (tev); "throne of mercy" (jb); and "throne" (Knox). It refers to a slab of gold that rested on top of the ark of the covenant. Images of two cherubims stood on this slab, facing each other. This slab of gold represented the throne of God and symbolized His real presence in the worship shrine. On the Day of Atonement, the high priest sprinkled the blood of the sin offering on it, apparently symbolizing the blood's reception by God. Thus the kappōret was the central point at which Israel, through its high priest, could come into the presence of God. This is further seen in the fact that the temple proper was distinguished from its porches and other accompanying structures by the name "place of the mercy seat (kappōret)" (1Ch 28:11). The Septuagint refers to the mercy seat as a "propitiary" (hilasterion). (Vine's Expository Dictionary) R Laird Harrison notes that "kippūr. Atonement. kapporet. Mercy seat. These two nouns are derived from the verb as used in the intensive stem: The first is used today in the name of the Jewish holiday yom kippur "day of atonement" (used only in the plural in the OT) which was the tenth day of the seventh month, Tishri. This solemn day was the only day of fasting prescribed for Israel. It was celebrated by a special sin offering for the whole nation. On that day only would the high priest enter within the inner veil bearing the blood of the sin offering (cf. Hebrews 9:7). A second goat was released as an escape goat to symbolize the total removal of sin (see ʿăzāʾzēl "scapegoat"). kappōret. Mercy seat. This noun is used twenty-seven times and always refers to the golden cover of the sacred chest in the inner shrine of the tabernacle or temple. It was from above the mercy seat that God promised to meet with men (Numbers 7:89). The word, however, is not related to mercy and of course was not a seat. The word is derived from the root "to atone." The Greek equivalent in the LXX is usually hilastērion, "place or object of propitiation," a word which is applied to Christ in Romans 3:25. The translation "mercy seat" does not sufficiently express the fact that the lid of the ark was the place where the blood was sprinkled on the day of atonement. "Place of atonement" would perhaps be more expressive. (online Theological Wordbook of the Old Testament) QUESTION - What is the mercy seat? | GotQuestions.org ANSWER - The writer to the Hebrews talks about the arrangement of the tabernacle of the Old Testament. The tabernacle was the portable sanctuary used by the Israelites from the time of their wandering in the wilderness after the Exodus from Egypt to the building of the temple in Jerusalem (see Exodus 25–27). Within the tabernacle was the ark of the covenant which included the mercy seat (Hebrews 9:3-5 NKJV). The ark of the covenant, the chest containing the two stone tablets inscribed with the Ten Commandments, was the most sacred object of the tabernacle and later in the temple in Jerusalem, where it was placed in an inner area called the Holy of Holies. Also within the ark were the golden pot of manna, such as was provided by God in the wilderness wanderings (Exodus 16:4) and Aaron’s almond rod (Numbers 17:1-13). On top of the ark was a lid called the mercy seat on which rested the cloud or visible symbol of the divine presence. Here God was supposed to be seated, and from this place He was supposed to dispense mercy to man when the blood of the atonement was sprinkled there. In a manner of speaking, the mercy seat concealed the people of God from the ever-condemning judgment of the Law. Each year on the Day of Atonement, the high priest entered the Holy of Holies and sprinkled the blood of animals sacrificed for the atonement of the sins of God’s people. This blood was sprinkled on the mercy seat. The point conveyed by this imagery is that it is only through the offering of blood that the condemnation of the Law could be taken away and violations of God’s laws covered. The Greek word for “mercy seat” in Hebrews 9:5 is hilasterion, which means “that which makes expiation” or “propitiation.” It carries the idea of the removal of sin. In Ezekiel 43:13-15, the brazen altar of sacrifice is also called hilasterion (the propitiatory or mercy seat) in the Septuagint (the Greek translation of the Old Testament) because of its association with the shedding of blood for sin. What is the significance of this? In the New Testament, Christ Himself is designated as our “propitiation.” Paul explains this in his letter to the Romans: “Being justified freely by His grace through the redemption that is in Christ Jesus, whom God set forth as a propitiation by His blood, through faith, to demonstrate His righteousness, because in His forbearance God had passed over the sins that were previously committed” (Romans 3:24-25 NKJV). What Paul is teaching here is that Jesus is the covering for sin, as shown by these Old Testament prophetic images. By means of His death, and our response to Christ through our faith in Him, all our sins are covered. Also, whenever believers sin, we may turn to Christ who continues to be the propitiation or covering for our sins (1 John 2:1, 4:10). This ties together the Old and New Testament concepts regarding the covering of sin as exemplified by the mercy-seat of God. (See also What was the mercy seat on the Ark of the Covenant?) QUESTION- What is the ark of the covenant? | GotQuestions.org ANSWER - God made a conditional covenant with the children of Israel through His servant Moses. He promised good to them and their children for generations if they obeyed Him and His laws, but He always warned of despair, punishment, and dispersion if they were to disobey. As a reminder of His covenant, the Lord had the Israelites make a box, according to His design, to house the stone tablets containing the Ten Commandments. This box, or ark, was to be kept in the inner sanctum of the wilderness tabernacle and eventually in the temple when it was built in Jerusalem. This chest is known as the ark of the covenant. Moses instructed Bezalel, God’s anointed craftsman, to build the ark of the covenant (see Exodus 37:1–9; 25:10–22). The “sacred chest” was to be a rectangular wooden box made from acacia wood, overlaid “inside and out with pure gold,” measuring approximately “45 inches long, 27 inches wide, and 27 inches high” (Exodus 37:1–2, NLT). The chest was fitted with two pairs of gold rings on either side in which permanent poles were inserted for transporting the ark. No one was allowed to touch the ark out of reverence for God’s holiness. The poles were also fashioned with acacia wood and overlaid with gold. The ark of the covenant was built to contain the two tablets of the law given to Moses by God (Exodus 25:16, 21). These tablets were also known as “the testimony,” and thus, the ark was also called “the ark of the testimony” (see Numbers 4:5, Joshua 4:16, ESV). In the original Hebrew, the word translated as “testimony” refers both to the terms of God’s covenant with Israel as written on the tablets of stone and to the covenant itself. Later, Moses had Aaron place inside the ark a jar of manna to remember God’s faithfulness in providing miraculous bread from heaven (Exodus 16:4, 33) and Aaron’s staff that had budded as a warning against rebellion (Numbers 17:1–13; Hebrews 9:4). A lid called the “mercy seat” or “the place of atonement” was constructed for the box (see Exodus 25:17). The mercy seat was made of pure gold and covered the entire length and width of the chest. Bezalel crafted two cherubim from hammered gold and molded them atop each end of the mercy seat so that the whole lid was one solid piece of gold. The cherubim faced each other and looked down on the mercy seat with their wings spread wide, overshadowing and protecting it. The real significance of the ark of the covenant involved the mercy seat. The Hebrew word for “mercy seat” meant “cover, appeasement, or place of atonement.” Once a year, the high priest entered the holy of holies where the ark of the covenant was kept, and here he atoned for his sins and the sins of the Israelite people (Leviticus 16:2–16). Seven times, the priest sprinkled the blood of sacrificed bulls and goats onto the mercy seat. This atonement on Yom Kippur appeased God’s wrath and anger for past sins committed. The lid of the ark of the covenant was termed a “seat” because this sacred place was considered God’s holy throne (see Psalm 99:1). Here, the Lord spoke to Moses from between the winged cherubim (Numbers 7:89). Here, where the sacrificial blood was sprinkled and God’s mercy was dispensed, was the only place in the world where atonement could take place. The mercy seat on the ark was a symbolic foreshadowing of the ultimate sacrifice for all sin—the blood of Christ shed on the cross for the remission of sins (Hebrews 7:27; 9:12–14; 1 Peter 1:18–19). The apostle Paul, a former Pharisee and one familiar with the Old Testament, knew this concept quite well when he wrote about Christ being our covering for sin in Romans 3:24–25: “And all are justified freely by his grace through the redemption that came by Christ Jesus. God presented Christ as a sacrifice of atonement, through the shedding of his blood—to be received by faith.” Just as there was only one place for atonement of sins in the Old Testament—the mercy seat of the ark of the covenant—so there is also only one place for atonement in the New Testament—the cross of Jesus Christ (1 John 2:2; 1 Peter 3:18). As Christians, we no longer look to the ark but to the Lord Jesus Himself as the One who covers, cleanses, cancels, and atones for our sins (1 John 4:10). As the Israelites traveled from Mount Sinai to Canaan, the ark of the covenant was to be carried before them through the wilderness as a constant reminder of God’s holy, living presence (Numbers 10:33–36). The ark played a central role in Israel’s entrance into the Promised Land (Joshua 3:3, 6, 15–16; 4:9; 6:4–16) and the life of God’s people there (Joshua 8:33; Judges 20:26–28). Eventually, Israel lost sight of the ark’s true significance. In 1 Samuel 4, the nation was battling the Philistines. When the Israelites suffered a loss, rather than deal with the real problem—sin—they fetched the ark and took it into battle. They viewed the ark as little more than a talisman or ceremonial token that would ensure God’s help. As a result, they suffered another defeat, and God allowed the ark to be captured by the Philistines (1 Samuel 4:1–11, 17–22; 5:1–12). But the hand of the Lord was heavy on the Philistines, so they returned the ark (1 Samuel 6:1–3, 10–15, 19; 7:1–2). Much later, King David had the ark brought to Jerusalem (2 Samuel 6:1–12, 17), and when his son Solomon completed the temple, the ark and all the tabernacle furnishings were placed inside the temple (1 Kings 8:1–12). The Bible doesn’t say precisely when the ark of the covenant was lost to history. Some speculate it was destroyed or potentially removed during various raids (see 1 Kings 14:25–28; 2 Kings 14:8–14). The last time the location of the ark is mentioned in Scripture is when King Josiah ordered the caretakers of the ark to return it to the Jerusalem temple (2 Chronicles 35:1–6; cf. 2 Kings 23:21–23). The ark is not cited in the list of temple spoils that Nebuchadnezzar took to Babylon when Jerusalem was sacked (2 Kings 25:13–17; Jeremiah 52:17–23). The origins of Israel’s ark of the covenant are as mysterious and fascinating as its current whereabouts and final destiny. Archeologists and treasure hunters have sought to find it for centuries. In Revelation 11:19, John sees the ark of the covenant as part of the future heavenly temple. However, this is probably not the same ark Moses built; instead, the heavenly ark is more likely a symbolic representation of God’s holy presence. QUESTION - What is the ark of the testimony? | GotQuestions.org ANSWER - The first mention of the ark of the testimony is in Exodus 25:10. God gave Moses specific instructions for building a tabernacle as they traveled in the wilderness. The tabernacle would be the place where the glory of God would dwell among His people (Exodus 25:8–9). Among hundreds of other descriptive instructions for this tabernacle, God told Moses to build an ark of the testimony, also called the ark of the covenant (Exodus 25:21–22). The words testimony and covenant both refer to the conditional agreement made between God and the children of Israel at Mount Sinai. An ark is, literally, a box or chest. So the ark of the testimony is the “box of the agreement.” The ark of the testimony was a wooden box, covered in gold inside and out. It had four exterior rings through which poles could be attached for carrying. No one but the high priest could touch the ark (Numbers 4:15). To do so would result in instant death, as happened with a man named Uzzah (2 Samuel 6:1–7). God was beginning to teach His people about His holiness and their unworthiness. He demonstrated to them that His commands were not suggestions to be negotiated. He wanted to teach them to obey Him in all things, whether or not they understood the reason for the rules. The lid of the ark was also made of gold and formed a seat between two cherubim, called the mercy seat. It was there that God would meet with His people (Exodus 25:22). Inside the ark of the testimony, Moses placed the tablets of the Law that God gave him on the mountain. The ark was placed inside the tabernacle in the most holy place, where only the high priest could go once a year (Exodus 26:34). Through it all, God was painting a picture to help us understand what is required for sinful man to come into the presence of a holy God. The ark of the testimony got its name from the fact that it would be the housing for God’s testimony to His people. His Law was not only verbal, but written, etched in stone (Exodus 34:28; Deuteronomy 5:22), so there could be no excuse for disobedience. Hebrews 9:4 tells us that, later, the Israelites added to the stone tablets within the ark of the testimony a jar of manna (Exodus 16:32–33) and Aaron’s rod that budded (Numbers 17:8–10). The ark of the testimony represented the presence of God with His people, and His power went with them wherever they took the ark (Joshua 3:6; Numbers 10:33–35). The enemies of Israel, the Philistines, stole the ark once (1 Samuel 5:1), hoping its power would help them. They set it in their idol’s temple and waited for the good luck it would bring. But calamity broke out among the Philistines, until they begged their leaders to send the ark back to Israel (1 Samuel 5:4, 6, 9, 11–12). God demonstrated that He was not a good-luck charm whose power could be had by whoever captured His ark. The power was not in the ark of the testimony itself; the ark only represented the presence of God with His people. Since the death and resurrection of Jesus (Romans 14:9), God no longer uses an ark of the testimony to dwell with His people. We are under a new testament or covenant. At Pentecost, He sent the Holy Spirit to indwell every believer (Acts 2:1–4, 38–39). We become His temple (1 Corinthians 6:19). When we have been born again by faith in Jesus Christ (John 3:3, 16), we take God with us everywhere we go. It did the Philistines no good to harbor the ark, because the ark had no power in itself if God was not on their side. Likewise, we do not need physical items—crosses, images, holy relics—to carry the power of God with us because He already abides in us. That awareness of His presence, called the fear of the Lord (Psalm 19:9; Proverbs 15:33), helps us make decisions that honor Him. Related Resource: What happened to the ark of the covenant? What was inside the ark of the covenant? Why did God strike Uzzah dead for touching the ark of the covenant? THE SEVEN GREAT FEASTS OF ISRAEL 1st Month = Nisan Festival of Passover (Pesach) 3rd Month = Sivan Feast of Pentecost I N T E R L U D E 7th Month = Tishri Festival of Booths (Tabernacles) (Sukkot) Passover Pesach Unleavened Bread First Fruits Feast of Weeks Feast of Trumpets Day of Atonement Feast of Booths Lamb's blood on Door Purging Leaven (Sin) Wave Offering (Promise of Harvest to come) Wave Offering of two loaves of leavened bread (promise of harvest to come) Trumpet Blown - A Holy Convocation Atonement shall be made to cleanse you Celebrates harvest, memorial of God's care in wilderness 1st Month, 14th Day 1st Month, 15th Day (1st & 8th are Sabbath) Day after Sabbath 50 Days after first fruits 7th Month, 1st Day (A Sabbath) 7th Month, 10th Day (A Sabbath) 7th Mo, 15th Day 7 Days; Convocation on 8th Day Lev 23:33-44 (1st & 8th are Sabbath) Christ our Passover has been sacrificed Clean out the old leaven… just as you are in fact unleavened Christ has been raised… the first fruits Promise of the Spirit, Mystery of Church - Jews and Gentiles in one body Regathering of Israel before final day of atonement Israel repents and looks to Christ in one day Zech 3:9-10, 12:10, 13:1, 14:9 All families come to Jerusalem for Feast of Booths 1Cor 5:7 1Cor 5:7-8 1Cor 15:20-23 1Cor 2:13 Heb 9-10 Leviticus 16:3 "Aaron shall enter the holy place with this: with a bull for a sin offering and a ram for a burnt offering. Aaron shall enter the holy place with this: Heb 9:7,12,24,25 with a bull for a sin offering : Lev 4:3 8:14 Nu 29:7-11 and a ram for a burnt offering: Lev 1:3,10 8:18 9:3 The Day of Atonement – Yom Kippur - Very interesting discussion. Leviticus 16 Resources - Multiple Sermons and Commentaries Related Passages: Hebrews 9:11-12+ (SUPERIORITY OF PRIESTHOOD OF CHRIST) But when Christ appeared as a high priest of the good things to come, He entered through the greater and more perfect tabernacle, not made with hands, that is to say, not of this creation; 12 and not through the blood of goats and calves, but through His own blood, He entered the holy place once for all, having obtained eternal redemption. Note Aaron Removed Ephod and Priestly Garments before Atoning (cf Lev 16:3) NO ACCESS FOR AARON WITHOUT ATONEMENT Aaron shall enter the holy place with this: Here God gives His terms for approaching Him. The term holy place in the context of this verse is interpreted by some versions as representative of the entire sanctuary area, not one of the inner rooms of the Tabernacle proper (NIV = "Aaron is to enter the sanctuary area"; NLT = "Aaron enters the sanctuary area.") I favor the CSB version which says "Aaron is to enter the most holy place in this way: with a young bull for a sin offering and a ram for a burnt offering.It wasn’t enough that the high priest serve on the right day, for the right purpose, and that the people have the right heart attitude. It was also important that the high priest follow the right procedure that God gave to him. The Day of Atonement was not a time for innovation because too much was at stake. Heb 9:6 Now when these things have been thus prepared, the priests are continually entering the outer tabernacle, performing the divine worship, 7 but into the second only the high priest enters, once a year, not without taking blood, which he offers for himself and for the sins of the people committed in ignorance. With a bull for a sin offering (chattat/chattath) and a ram for a burnt offering ('olah; Lxx - holokautoma) - Recall that a young bull and a ram were also used in the ordination ceremony from Aaron and his sons in Lev 8:14-21. The Holy God demands a holy approach, thus Moses introduces the solemn requirements for the high priest’s entrance into the Holy of Holies on the Day of Atonement. Aaron could not come before God on his own terms, but only with the prescribed sacrifices. The bull for a sin offering and a ram for the burnt offering highlighted the seriousness of sin and the necessity of substitutionary atonement even for the holy priesthood. These animals had to be examined to make sure they had no defects. This verse sets the stage for the entire chapter emphasizing that access to God’s presence is possible only through blood. It foreshadows the work of Christ, our Great High Priest, who entered the heavenly sanctuary not with the blood of bulls and goats, but with His own precious blood, securing eternal redemption (Hebrews 9:11–12+). R Laird Harrison - Before he could enter the holy place, the high priest had to sacrifice as a prerequisite a sin offering and a burnt offering to the Lord, the former to be presented in order to secure atonement for himself and his family. (Borrow Tyndale OT Commentary - Leviticus page 168) The burnt offerings ('olah; Lxx - holokautoma) were the first sacrifices revealed because these were the ones to be most frequently offered: every morning and evening (Nu 28:1–8), every Sabbath (Nu 28:9, 10), the first day of each month (Nu 28:11–15), and at the special feasts (Nu 28:16–29:40). This offering was an offering of repentance for sins committed, with the desire to be purged from the guilt of sinful acts. The burnt offering symbolized TOTAL SURRENDER OF A WORSHIPER'S HEART AND LIFE to God. This offering signified voluntary and complete dedication and consecration to the Lord. The 'olah was the only offering wholly burned. Thus the whole animal is brought to the altar and the whole is offered as a GIFT to the LORD. Whole (rather than "burnt") offering would better convey the theology. The burning is essentially secondary to the giving of the whole creature to Yahweh. 🙏 THOUGHT - Would you consider making a "burnt offering" to the LORD today (or better yet to begin each morning with such an offering)? Let me suggest the New Testament way to present a "burnt offering" (total surrender of your heart and life) to God. Turn Romans 12:1-2+ into your morning prayer - Lord, by Your mercies, I present my body to You as a living and holy sacrifice, acceptable to You, which is my spiritual service of worship. And may I, enabled by Your Spirit and Word, cease being conformed to this world, but be continually transformed by the renewing of my mind, so that you I may prove what the Your will is for my life, that which is good and acceptable and perfect. In Jesus' Name and for Your glory. Amen. Praise God for the better blood of the Lamb of God Who takes away the sin of the world. (Jn 1:29+). Amen What can wash away my sin? Nothing but the blood of Jesus. What can make me whole again? Nothing but the blood of Jesus. Refrain: Oh! precious is the flow That makes me white as snow; No other fount I know— Nothing but the blood of Jesus. – Robert Lowry AARON: The unique feature about this day was that the high priest alone performed the ritual with NO assistance whatsoever. It was all his work, from the menial tasks to the high priestly offers. All the other priests retired from the tabernacle. He alone entered, for the work of atonement was his. What a beautiful picture of our Great High Priest Who went alone to the Cross even to the point of crying out to His Father “My God, my God, why hast thou forsaken me? why art thou so far from helping me, and from the words of my roaring?” (Ps 22:1 - See more discussion in notes on Lev 16:1). Not all the blood of beasts On Jewish altars slain Could give the guilty conscience peace, Or wash away its stain. But Christ, the heav’nly Lamb, Takes all our sins away; A sacrifice of nobler name, And richer blood than they. --Isaac Watts Leviticus 16:2 Commentary - Leon Hyatt - Jehovah then proceeded to describe the one time when Aaron could enter the inner room of The Tabernacle that contained the Ark, The Covering, and the fiery Cloud (ED: OTHER WRITERS FEEL HE ENTERED MORE THAN ONCE). The description began with the preparation to be made in advance for the ceremonies of the day. First, Aaron was to take the animals to be used for his offerings to the Holy [Place], that is, to the courtyard of The Tabernacle (see comments on Lev. 6:16 in MESSAGE 5 under the head The Holy [Place]). The offerings were intended not only for himself, but also for his whole family, as is shown clearly by Lev 16:6. The priests were to bring their offerings first, to set an example for the people. The animals Aaron was to bring were a young bull for a sin-offering (see comments on Lev. 4:3 in MESSAGE 2) and a ram for a rededication-offering (ED: BURNT OFFERING)(see comments on Lev. 1:10 in MESSAGE 1). The sin-offering could have been a full-grown bull, but a young animal was called for to void placing too great a financial burden on Aaron. The rededication-offering (ED: BURNT OFFERING) could have been a bull (see comments on Lev. 1:3 in MESSAGE 1), but a less expensive ram was specified on this occasion for the same reason. SUPERIOR PRIESTHOOD OF JESUS AARON JESUS Sinner in need of atonement Hebrews 5:1-3 Pure and sinless in no need of atonement Hebrews 7:26ff Had to repeat the sacrifices Eternal redemption secured by one sacrifice Hebrews 9:6-14, Heb 9:25ff Aaron's rituals gained entrance to earthly sanctuary Christ's death gained entrance into the true tabernacle Repetition of sacrifices constant reminder of need to atone for sin Christ's once for all sacrifice secured permanent forgiveness Burnt offering (05930) 'olah from 'alah = to ascend and thus the picture of going up in smoke) refers to a whole burnt offering (one which goes up in smoke), which was voluntary, was understood as a sacrificial gift to God, resulting in a pleasing aroma acceptable to Jehovah (Lev 1:9). The presenter laid hands on the sacrifice which many feel signifies they saw the animal sacrifice as their substitute. The blood was sprinkled on the altar (Lev 1:6) When this offering was properly carried out (including a right heart attitude not just a "going through the motions," [which was not pleasing to God - Jer 6:20, Jer 7:21, 23, 24, see David - Ps 51:16-17+] not just an external "work," but an internal submission and obedience to Jehovah), they made atonement and were acceptable before Jehovah. The total burning indicated (or should have indicated) total consecration of the presenter's heart and soul and life to Jehovah. As noted a key feature of 'olah appears to be that among the Israelite sacrifices only 'olah is wholly burned, rather than partially burned and eaten by the worshipers and/or the priest. Thus, the whole animal is brought up to the altar and the whole is offered as a gift (minha) in homage to Yahweh. Whole offering would be a better rendering in English to convey the theology. It is indeed burned, but the burning is essentially secondary to the giving of the whole creature to Yahweh. Burnt Offering - 'olah , "what ascends" in smoke to God, being wholly consumed to ashes. Part of every offering was burnt in the sacred fire, the symbol of God's presence; but this was wholly burnt, as a "whole burnt offering." (Fausset's Bible Dictionary) Easton on Burnt Offering - It was the most frequent form of sacrifice, and apparently the only one mentioned in the book of Genesis. Such were the sacrifices offered by Abel (Ge 4:3,4 , here called Minhah; I.e., "a gift"), Noah (Ge 8:20), Abraham (Ge 22:2,7,8,13 ), and by the Hebrews in Egypt (Ex 10:25). The law of Moses afterwards prescribed the occasions and the manner in which burnt sacrifices were to be offered. There were "the continual burnt offering" (Ex 29:38-42; Lev 6:9-13), "the burnt offering of every sabbath," which was double the daily one (Nu 28:9,10), "the burnt offering of every month" (Nu 28:11-15), the offerings at the Passover (Nu 19-23), at Pentecost (Leviticus 23:16), the feast of Trumpets (Nu 23:23-25), and on the day of Atonement (Lev 16:1-34). (Easton's Bible Dictionary) 'OLAH IN LEVITICUS - Lev. 1:3; Lev. 1:4; Lev. 1:6; Lev. 1:9; Lev. 1:10; Lev. 1:13; Lev. 1:14; Lev. 1:17; Lev. 3:5; Lev. 4:7; Lev. 4:10; Lev. 4:18; Lev. 4:24; Lev. 4:25; Lev. 4:29; Lev. 4:30; Lev. 4:33; Lev. 4:34; Lev. 5:7; Lev. 5:10; Lev. 6:9; Lev. 6:10; Lev. 6:12; Lev. 6:25; Lev. 7:2; Lev. 7:8; Lev. 7:37; Lev. 8:18; Lev. 8:21; Lev. 8:28; Lev. 9:2; Lev. 9:3; Lev. 9:7; Lev. 9:12; Lev. 9:13; Lev. 9:14; Lev. 9:16; Lev. 9:17; Lev. 9:22; Lev. 9:24; Lev. 10:19; Lev. 12:6; Lev. 12:8; Lev. 14:13; Lev. 14:19; Lev. 14:20; Lev. 14:22; Lev. 14:31; Lev. 15:15; Lev. 15:30; Lev. 16:3; Lev. 16:5; Lev. 16:24; Lev. 17:8; Lev. 22:18; Lev. 23:12; Lev. 23:18; Lev. 23:37 Richard Averbeck on the burnt offering - The burnt offering could be from the cattle (Leviticus 1:3-9), the sheep and goats (Lev 1:10-13), or the birds (Lev 1:14-17 usually limited to the poor, e.g., Leviticus 12:8; 14:22). Amid the diversity of different kinds of animal offerings and the many distinctive ways they were offered to the Lord it appears that there was one constant in the presentation of sacrificial animals: the laying on of the hand (or pl. hands if more than one person was involved). The purpose of this act was to identify the offerer with his or her offering and possibly also to designate or consecrate the offering for the purposes of the offering: "He is to lay his hand on the head of the burnt offering, and it will be accepted on his behalf to make atonement for him" (Leviticus 1:4). The laying on of the hand did not transfer anything to the offering animal, least of all sin. Only holy things could have contact with the altar. In the scapegoat ritual the high priest was to lay both hands on the animal and confess the sins of the whole congregation in order to expressly transfer the sins to the goat. But in that case the animal was not offered upon the altar but instead sent as far away from the altar as possible (e.g., Leviticus 16:21-22). The normal form of blood manipulation for the burnt offering was relatively simple: the priest would "splash it around on the altar" (Leviticus 1:5). This was not just a way of disposing of the blood, but a way of offering it on the altar. It corresponded to arranging the pieces of the animal's carcass on the altar (Leviticus 1:8-9). The offerer normally slaughtered the animal, but the priests placed its various parts on the altar fire (Leviticus 1:7-9a) "to burn all of it on the altar" as a "burnt offering, an offering made by fire, an aroma pleasing to the Lord" (v. 9b). The basic principle behind the burnt offering was that the whole animal was offered on the altar, that is, with the exception of the hide of the larger animals that had been skinned as part of the slaughtering process (Leviticus 1:6; 7:8) and "the crop" of the birds "with its contents" (Leviticus 1:16). It was the burning of the offering that made it a pleasing aroma to the Lord which, in turn, caused it to arouse a certain kind of response from the Lord. According to Ge 8:20-22 it was the pleasing aroma of the burning meat that led the Lord to promise that he would never again destroy the earth and mankind as he had done in the flood. The burnt offering was a way of calling on the Lord to pay attention to the needs, requests, and entreaties of his worshipers either independently or in association with the peace offering. It was also a means of expressing worshipful responses to the Lord ( Lev 22:18-20) and, along with its accompanying grain offerings, was the staple of the daily, weekly, monthly, and annual festival cycle in the sanctuary (Ex 29:38-45; Numbers 28-29). (Offerings and Sacrifices - Baker's Evangelical Dictionary of Biblical Theology) Henry
Levítico 16
Morgan - What was the significance of this? Well, it seems that there is a two-fold importance. First, on this day the High Priest became a servant. He clad himself in garments akin to those worn by servants—white shorts and a white top. Simple white garments. He removed his ornate garments that spoke of the dignity of his standing before God and clad himself in the garments of a servant. It speaks of our Lord Jesus Christ, who, on the Day of Atonement, laid aside His glorious garb, his raiment of light, and took upon Himself the form a servant, becoming in likeness like a man. He said, “The Son of Man came not to be served, but to serve and to give His life as a ransom for many.”… Second, the white clothing spoke of holiness, which was the real emphasis of the day. What does the word “atonement” mean? What was the purpose of the day? The word “atonement” means “at-one-ment.” It signifies that God is on one side as a holy and righteous God, and we are on the other side as benighted and defiled sinners. And Jesus Christ, the Perfect Man, stands between us, ready to forgive our sins and to clothe us, as it were, with His own righteousness that we might be reconciled to God. Leon Hyatt He must bathe in water, and he shall put them on. Before putting on the special clothing, Aaron was to wash himself ceremonially in the courtyard of The Tabernacle, as he had done on the day of his hallowing (Ex. 29:4+; see comments on Lev. 8:6+ in MESSAGE 10). Evidently this procedure was to be followed each time a priest dressed himself in his holy garments. The washing symbolized his need and desire to rid himself of sins every time he prepared to serve God at His Tabernacle. Devotional Illustration: Linen Garments & Christ’s Humility On the Day of Atonement, Aaron set aside his ornate priestly robes — garments woven with gold, blue, and scarlet, studded with precious stones that displayed his high office (Exodus 28). Instead, he clothed himself in the plain white linen tunic, sash, and turban. It was a striking picture: the man who normally carried the names of Israel engraved on gemstones now entered God’s presence stripped of outward splendor, clothed in simplicity and humility. Why? Because before the holy God, no human glory can stand. This scene foreshadows the humility of Christ. Paul tells us in Philippians 2:6–8 that though Jesus was in the form of God, He “emptied Himself, taking the form of a servant, being made in the likeness of men.” Just as Aaron laid aside his glorious robes, Jesus laid aside His visible glory, humbling Himself even to the point of death on a cross. He entered the true Holy of Holies not with embroidered garments, but clothed in perfect righteousness and humility. And here lies the gospel: the One who laid aside glory now clothes His people in robes of salvation (Isaiah 61:10). The linen garments of Leviticus 16:4 point us forward to the white robes of Revelation 7:14, where the redeemed stand before God, washed in the blood of the Lamb. Thou who wast rich beyond all splendour, All for love’s sake becamest poor; Thrones for a manger didst surrender, Sapphire-paved courts for stable floor. Leviticus 16:5 "He shall take from the congregation of the sons of Israel two male goats for a sin offering and one ram for a burnt offering. Lev 4:14 8:2,14 9:8-16 Nu 29:11 2Ch 29:21 Ezr 6:17 Eze 45:22,23 Ro 8:3 Heb 7:27,28 10:5-14 Leviticus 16 Resources - Multiple Sermons and Commentaries Two Goats-One Sin Offering GOATS PICTURE SUBSTITUTIONARY ATONEMENT AND REMOVAL OF SIN Here we see the preparation for the congregation. Leviticus 16:5 introduces the central sacrifices of the Day of Atonement, drawn not from the high priest himself but from the congregation of Israel. Two goats were set apart for the sin offering, one to be slain and its blood carried into the Holy of Holies, the other to be sent away into the wilderness as the scapegoat, bearing the sins of the people. Alongside them, a ram was offered as a burnt offering, symbolizing total consecration to the Lord. This verse highlights that atonement was not a private act for the high priest alone but a national provision for all Israel. It also points beyond the annual ritual to the one perfect offering of Christ, who fulfills both aspects of the sin offering—dying in our place and removing our sins “as far as the east is from the west” (Psalm 103:12)—and who consecrated Himself wholly to the Father on our behalf. He shall take from the congregation of the sons of Israel two male goats for a sin offering (chattat/chattath) and one ram for a burnt offering ('olah) - Two male goats is literally “he-goats of goats.” The Talmud stipulated that the two goats be as alike as possible - in size, color, and value.Note that the two goats constituted one sin offering which illustrates two aspects of the better sacrifice our Lord Jesus Christ accomplished as our High Priest (Heb 9:23). The slain goat was to be offered for a sin offering, demonstrating the fatal consequences of sin. The scapegoat was carried into the wilderness demonstrated that their sins, once atonement was provided, would be carried away and forgotten. Christ, of course, fulfilled both aspects of the sin offering in Himself, being offered as a sacrifice for sins, removing our sins, and giving us His righteousness (Hebrews 9:7,25,26+; Heb 10:14-17+). Richard Hess - The use of a goat to represent the purification offering of the people and the ram to represent the burnt offering differs from what might be expected according to the interpretation of Leviticus 4 and 5. There the bull is brought for a purification offering when the entire community has offended God, and a female goat is sacrificed for the transgression of a citizen of Israel. Here it may be that the choice of a goat for the purification offering symbolizes Israel as a single person in the text. The use of the ram for a burnt offering, though not specified in the initial description of the burnt offering (Lev 1), does occur for Aaron and his sons at their ordination (Lev 8 – 9). (Expositor's Bible Commentary page 1103) This one ram along with the High Priest’s ram (Lev 16:3) were to be offered as burnt offerings in Lev 16:24. (1) SLAIN GOAT (Lev 16:15) represents Christ dying in our our place as our Substitute (substitutionary death) for the sins of man. Christ's blood covered the Mercy Seat, providing propitiation 1 John 2:2+ and He Himself is the propitiation (hilasmos) for our sins; and not for ours only, but also for those of the whole world. 1 John 4:10+ In this is love, not that we loved God, but that He loved us and sent His Son to be the propitiation (hilasmos) for our sins. Rom 3:25+ whom God displayed publicly as a propitiation (hilasterion)in His blood through faith. This was to demonstrate His righteousness, because in the forbearance of God He passed over the sins previously committed; Heb 2:17+ Therefore, He had to be made like His brethren in all things, that He might become a merciful and faithful high priest in things pertaining to God, to make propitiation (hilaskomai) for the sins of the people. (2) SCAPEGOAT (Lev 16:21), the "goat of removal" depicts Christ's BEARING OUR SINS AWAY, expiation. Ps 103:12 As far as the east is from the west, So far has He removed our transgressions from us. Heb 9:26+ Otherwise, He would have needed to suffer often since the foundation of the world; but now once at the consummation of the ages He has been manifested to put away (do away with something established) sin by the sacrifice of Himself. Micah 7:19 He will again have compassion on us; He will tread our iniquities under foot. Yes, You will cast all their sins Into the depths of the sea. Leon Hyatt The congregation was to present two male goats for a sin-offering and a ram for a rededication offering (ED: BURNT OFFERING). The animal specified for the rededication offering was a ram, which was neither the most expensive nor the least expensive of those permitted. It was expensive enough to be meaningful for the congregation but not so expensive as to be a burden. The usual animal to be used for a sin-offering in behalf of the congregation was a bull, but a male goat was allowed instead if the sin-offering was accompanied by a bull rededication-offering (ED: BURNT OFFERING). However, in this case two male goats were to be used for the sin-offering instead of a bull. Lev 16:20-22 explain that this special provision for the sin-offering was because the second goat was to be used in a unique way that was a special provision for the Day of Coverings. Leviticus 16:6 "Then Aaron shall offer the bull for the sin offering which is for himself, that he may make atonement for himself and for his household. Then Aaron shall offer the bull for the sin offering which is for himself: Lev 8:14-17 Heb 9:7 that he may make atonement for himself and for his household: Lev 9:7 Ezr 10:18,19 Job 1:5 Eze 43:19,27 Heb 5:2 Leviticus 16 Resources - Multiple Sermons and Commentaries Related Passages: Hebrews 4:15+ (THE GREAT HIGH PRIEST DOES NOT NEED TO OFFERING FOR HIMSELF FOR HE IS SINLESS) For we do not have a high priest who cannot sympathize with our weaknesses, but One who has been tempted in all things as we are, yet without sin. Hebrews 5:2+ He (Levitical Priests) can deal gently with the ignorant and misguided, since he himself also is beset with weakness; 3 and because of it he is obligated to offer sacrifices for sins, as for the people, so also for himself. Hebrews 7:25+ Therefore He is able also to save forever those who draw near to God through Him, since He always lives to make intercession for them. 26 For it was fitting for us to have such a high priest, holy, innocent, undefiled, separated from sinners and exalted above the heavens; 27 who does not need daily, like those high priests, to offer up sacrifices, first for His own sins and then for the sins of the people, because this He did once for all when He offered up Himself. 28 For the Law appoints men as high priests who are weak, but the word of the oath, which came after the Law, appoints a Son, made perfect forever. Hebrews 9:7+ but into the second only the high priest enters, once a year, not without taking blood, which he offers for himself and for the sins of the people committed in ignorance. Acts 16:31-32+ (COMPARE AARON OFFERING FOR HIMSELF AND HIS HOUSEHOLD) They said, “Believe in the Lord Jesus, and you will be saved, you and your household (oikos - same word in Lxx of Lev 16:6)." 32 And they spoke the word of the Lord to him together with all who were in his house. THE ATONEMENT BEGINS AT HOME A BULL FOR PRIEST'S OWN SIN Then - This marks progression in the ritual. Do not be confused as Aaron is not actually making the sacrifice in this verse. Note that Lev 16:11 is almost identical to this verse and mark the actual priestly purification ceremony that takes place in . See Gordon Wenham's outline of the ceremony below. Aaron shall offer the bull for the sin offering (chattat/chattath) which is for himself: Before the high priest could intercede and mediate for the sins of the nation, he had to deal with his own sin and guilt. Aaron, though chosen by God to serve, was still a sinful man in need of cleansing (Hebrews 5:2+). The high priests had to make atonement on yearly (Heb 9:7) whereas Jesus' sacrifice was "once for all" (Heb 7:27+; Heb 9:12; Heb 10:10). For himself: The actual ceremonies of the day were to begin with Aaron’s formally presenting to Jehovah the sin-offering that was for himself and his house, which means his family. The high priest needed a sacrifice because he was a sinner, but Jesus didn’t need a sacrifice for Himself because He is sinless The former priests, on the one hand, existed in greater numbers because they were prevented by death from continuing, 24 but Jesus, on the other hand, because He continues forever, holds His priesthood permanently. 25 Therefore He is able also to save forever those who draw near to God through Him, since He always lives to make intercession for them. 26 For it was fitting for us to have such a high priest, holy, innocent, undefiled, separated from sinners and exalted above the heavens; 27 who does not need daily, like those high priests, to offer up sacrifices, first for His own sins and then for the sins of the people, because this He did once for all when He offered up Himself. 28 For the Law appoints men as high priests who are weak, but the word of the oath, which came after the Law, appoints a Son, made perfect forever. (Heb 7:23-28+). Make atonement (kaphar; Lxx = exilaskomai) for himself and for his household (Lxx - oikos) : Why his household? Probably because the priesthood belonged to the family of Aaron, and would include all living priests and thus provide for their continued service. By offering a bull for his own sins and for those of his household, Aaron demonstrated the inadequacy of the Levitical priesthood and the imperfection of even the highest spiritual leaders under the old covenant. This humbling requirement pointed forward to the coming of Christ, the sinless High Priest, Who had no need to offer sacrifices for Himself but gave Himself once for all to secure eternal redemption (Heb 7:27, Heb 9:12, Heb 10:10). Leon Hyatt Presentation of the sin-offerings (Lev 16:6-10) The actual ceremonies of the day were to begin with Aaron’s formally presenting to Jehovah the sin-offering that was for himself and his house, which means his family. “His house” probably included not just his sons but all of their family members. Just presenting the animal at the altar provided covering for Aaron and his family. Gordon Wenham - Outline of the Ceremony (Lev 16:6–10) (see The Book of Leviticus - Page 230) Lev 16:6–10 summarize the order of the day’s events. Aaron offers the bull as a purification offering for himself and the priests (Lev 16:6). Aaron casts lots to decide which goat is to be sacrificed as a purification offering for the people, and which is to be sent into the wilderness (Lev 16:7–8). The goat for the purification offering is sacrificed (Lev 16:9). The other goat is brought before the Lord and then despatched to the wilderness (Lev 16:10). Lev 16:8 and Lev 16:10 both describe the goat sent into the wilderness as the goat for Azazel. Below is a somewhat chronological outline from Richard Hess - (Expositor's Bible Commentary page 1103) A. Introduction: The Words of God (Lev 16:1 – 2a) B. The Preparation of the Priest (Lev 16:2b – 5) C. Selection of the Sacrifices (Lev 16:6 – 10) D. The Purification Offering of the Priest (Lev 16:11 – 14) E. The Purification Offering of Israel and the Atonement of the Holy Place (Lev 16:15 – 19) F. Atonement for Israel (Lev 16:20 – 22) G. The Aftermath: Returning from God’s Presence (Lev 16:23 – 28) H. The Continuing Responsibility of Israel and the Priest (Lev 16:29 – 34) Make atonement (03722)(kaphar) is derived from koper which means "ransom," so that kaphar means "to atone by offering a substitute." To cover, to forgive, to make amends, to pardon, to appease, to expiate (extinguish the guilt of a crime by subsequent acts of piety or worship, by which the obligation to punish the crime is canceled), to reconcile, to ransom (Isa 47:11), to remove by paying a price, to be annulled (Isa 28:18). It describes a covering over, often with blood of sacrifice, to atone for some sin. Atonement means that a price is paid and blood is shed, because life must be given for life (Lev 17:11). The Lxx translates kaphar with exilaskomai (see hilaskomai) which means to make atonement (used in Ge 32:21, Ex 30:10, 15, 16; Ex 32:30, 1Sa 3:14, Dt 21:8, Nu 35:33) - Kittel's Theological Dictionary says that "The most striking thing about the development of the terms (exilaskomai and hilaskomai), however, is that words which were originally used to denote man's action in relation to God cease to be used in this way in the NT and are used instead of God's action in relation to man." (3:317). Atonement - If Jesus is our atonement, why did He die at Passover instead of the Day of Atonement? Yom Kippur - Wikipedia What is the Day of Atonement (Yom Kippur)? What is the meaning of Azazel / the scapegoat? What is the true meaning of Rosh Hashanah? What is the Day of Atonement (Yom Kippur)? American Tract Society Atonement Bridgeway Bible Dictionary Day of atonement Atonement Baker Evangelical Dictionary Day of Atonement Atoning Sacrifice Atonement Charles Buck Dictionary Atonement Easton's Bible Dictionary Atonement Fausset Bible Dictionary Atonement Holman Bible Dictionary Day of Atonement Atonement Hastings' Dictionary of the Bible Day of Atonement Atonement Hastings' Dictionary of the NT Atonement (2) Atonement Day of Atonement Vines' Expository Dictionary Atonement International Standard Bible Encyclopedia Day of Atonement Atonement Kitto Biblical Cyclopedia Atonement Atonement day of The Jewish Encyclopedia Atonement Baker - At its most basic level, the word conveys the notion of covering but not in the sense of merely concealing. Rather, it suggests the imposing of something to change its appearance or nature. It is therefore employed to signify the cancellation or “writing over” of a contract (Isa. 28:18); the appeasing of anger (Gen. 32:20[21]; Pr. 16:14); and the overlaying of wood with pitch so as to make it waterproof (Gen. 6:14). The word also communicates God’s covering of sin. Persons made reconciliation with God for their sins by imposing something that would appease the offended party (in this case the Lord) and cover the sinners with righteousness (Ex. 32:30; Ezek. 45:17; cf. Da 9:24). In the OT, the blood of sacrifices was most notably imposed (Ex. 30:10). By this imposition, sin was purged (Ps 79:9; Isa. 6:7) and forgiven (Ps. 78:38). The offenses were removed, leaving the sinners clothed in righteousness (cf. Zech. 3:3, 4). Of course, the imposition of the blood of bulls and of goats could never fully cover our sin (see Heb. 10:4), but with the coming of Christ and the imposition of His shed blood, a perfect atone (Complete Word Study Dictionary- Old Testament) Vine - Most uses of the word, however, involve the theological meaning of “covering over,” often with the blood of a sacrifice, in order to atone for some sin. It is not clear whether this means that the “covering over” hides the sin from God’s sight or implies that the sin is wiped away in this process. As might be expected, this word occurs more frequently in the Book of Leviticus than in any other book, since Leviticus deals with the ritual sacrifices that were made to atone for sin. For example, Lev. 4:13-21 gives instructions for bringing a young bull to the tent of meeting for a sin offering. After the elders laid their hands on the bull (to transfer the people’s sin to the bull), the bull was killed. The priest then brought some of the blood of the bull into the tent of meeting and sprinkled it seven times before the veil. Some of the blood was put on the horns of the altar and the rest of the blood was poured at the base of the altar of burnt offering. The fat of the bull was then burned on the altar. The bull itself was to be burned outside the camp. By means of this ritual, “the priest shall make an atonement [kapar] for them, and it shall be forgiven them” (Lev. 4:20). The term “atonement” is found at least 16 times in Lev. 16, the great chapter concerning the Day of Atonement. Before anything else, the high priest had to “make atonement” for himself and his house by offering a bull as a sin offering. After lots were cast upon the two goats, one was sent away into the wilderness as an atonement (v. 10), while the other was sacrificed and its blood sprinkled on the mercy seat as an atonement for the people (vv. 15-20). The Day of Atonement was celebrated only once a year. Only on this day could the high priest enter the holy of holies of the tabernacle or temple on behalf of the people of Israel and make atonement for them. Sometimes atonement for sin was made apart from or without blood offerings. During his vision-call experience, Isaiah’s lips were touched with a coal of fire taken from the altar by one of the seraphim. With that, he was told, “Thy sin is purged [kapar]” (Isa. 6:7). The English versions translate the word variously as “purged” (kjv, jb); “forgiven” (rsv, nasb, tev); and “wiped away” (neb). In another passage, Scripture says that the guilt or iniquity of Israel would be “purged” (kjv, neb) by the destruction of the implements of idolatrous worship (Isa. 27:9). In this case, the rsv renders kapar as “expiated,” while the nasb and tev translate it as “forgiven.” John Stott -We strongly reject, therefore, every explanation of the death of Christ which does not have at its center the principle of ‘satisfaction through substitution,’ indeed divine self-satisfaction through divine self-substitution.” Scofield - Hebrew kaphar means to propitiate, to atone for sin. According to Scripture the sacrifice of the law only covered the offerer's sin and secured the divine forgiveness. In Genesis 6:14 kaphar describes the coat or cover of the ark with tar or pitch. Kaphar - 94v - appease(1), appease*(1), atone(3), atoned(2), atonement is made(1), atonement shall be made(1), atonement was made(1), atoning(1), canceled(1), expiation can be made(1), forgave(1), forgive(4), forgiven(5), made atonement(3), make atonement(71), makes atonement(2), making atonement(1), pardon(1).Gen 6:14; 32:20; Ex 29:33, 36f; 30:10, 15f; 32:30; Lev 1:4; 4:20, 26, 31, 35; 5:6, 10, 13, 16, 18; 6:7, 30; 7:7; 8:15, 34; 9:7; 10:17; 12:7f; 14:18-20, 29, 31, 53; 15:15, 30; 16:6, 10-11, 16-18, 20, 24, 27, 30, 32-34; 17:11; 19:22; 23:28; Nu 5:8; 6:11; 8:12, 19, 21; 15:25, 28; 16:46f; 25:13; 28:22, 30; 29:5; 31:50; 35:33; Deut 21:8; 32:43; 1 Sam 3:14; 2 Sam 21:3; 1 Chr 6:49; 2 Chr 29:24; 30:18; Neh 10:33; Ps 65:3; 78:38; 79:9; Prov 16:6, 14; Isa 6:7; 22:14; 27:9; 28:18; 47:11; Jer 18:23; Ezek 16:63; 43:20, 26; 45:15, 17, 20; Dan 9:24. COMMENT - Note the very significant use in in the Messianic prophecy in Daniel 9:24+ “Seventy weeks have been decreed for your people and your holy city, to finish the transgression, to make an end of sin, to make atonement for iniquity, to bring in everlasting righteousness, to seal up vision and prophecy and to anoint the most holy place." In Daniel 9:24, this “atonement” points beyond the annual rituals to the once-for-all sacrifice of Christ. The prophecy anticipates the cross, where Jesus “made purification of sins” (Hebrews 1:3) and became the true and final atonement. The temporal covering of Leviticus 16 is fulfilled in the eternal cleansing of the New Covenant (Hebrews 9:11–14). It speaks of --- Substitution: Christ bore the penalty of sin so reconciliation could be made. Sufficiency: This was a once-for-all act—no further sacrifices are needed. Hope for Israel: The prophecy assured Daniel that sin’s deepest problem would be addressed through Messiah, not just through temple rituals. GOD IS NOT FINISHED WITH THE NATION OF ISRAEL!!! Exilaskomai (ἐξιλάσκομαι) - from hilaskomai related to hilasmos (“propitiation, expiation”) and hilasterion (“mercy seat, place of atonement”). The prefix Ex- (ἐξ-) adds the sense of “out, fully, completely.” The core meaning: to make expiation, to propitiate, to appease, to atone for, to remove sin or guilt by means of a sacrificial act. This verb emphasizes the thorough removal or satisfaction of guilt. Very frequent in Leviticus 16 (Day of Atonement/Yom Kippur). Used of priests “making atonement” for the altar, the sanctuary, the priests, and the people.Example: Leviticus 16:16 – “And he shall make atonement (ἐξιλάσεται) for the Holy Place because of the impurities of the sons of Israel…” Thus in LXX, exilaskomai consistently describes priestly expiation by blood sacrifice. LSJ (Liddell-Scott-Jones): “to appease, propitiate, atone for, expiate.” BDAG: “to cause to be favorably inclined or disposed, propitiate; to eliminate impediments that alienate, expiate.” NIDNTT: Often tied to ritual atonement in the Septuagint (esp. Leviticus) and then fulfilled in Christ in the NT. EXILASKOMAI - 95X/87V - ONLY IN SEPTUAGINT - Gen. 32:20; Exod. 30:10; Exod. 30:15; Exod. 30:16; Exod. 32:30; Lev. 1:4; Lev. 4:20; Lev. 4:26; Lev. 4:31; Lev. 4:35; Lev. 5:6; Lev. 5:10; Lev. 5:13; Lev. 5:16; Lev. 5:18; Lev. 6:7; Lev. 6:30; Lev. 7:7; Lev. 8:15; Lev. 8:34; Lev. 9:7; Lev. 10:17; Lev. 12:7; Lev. 12:8; Lev. 14:18; Lev. 14:19; Lev. 14:20; Lev. 14:21; Lev. 14:29; Lev. 14:31; Lev. 14:53; Lev. 15:15; Lev. 15:30; Lev. 16:6; Lev. 16:10; Lev. 16:11; Lev. 16:16; Lev. 16:17; Lev. 16:18; Lev. 16:20; Lev. 16:24; Lev. 16:27; Lev. 16:30; Lev. 16:32; Lev. 16:33; Lev. 16:34; Lev. 17:11; Lev. 19:22; Lev. 23:28; Num. 5:8; Num. 6:11; Num. 8:12; Num. 8:19; Num. 8:21; Num. 15:25; Num. 15:28; Num. 16:46; Num. 16:47; Num. 25:13; Num. 28:22; Num. 28:30; Num. 29:5; Num. 29:11; Num. 31:50; Num. 35:33; 1 Sam. 3:14; 1 Sam. 6:3; 2 Sam. 21:3; 1 Chr. 6:49; 2 Chr. 29:24; 2 Chr. 30:18; Neh. 10:33; Ps. 106:30; Prov. 16:14; Ezek. 16:63; Ezek. 43:20; Ezek. 43:22; Ezek. 43:26; Ezek. 45:15; Ezek. 45:17; Ezek. 45:18; Ezek. 45:20; Hab. 1:11; Zech. 7:2; Zech. 8:22; Mal. 1:9 Leviticus 16:7 "He shall take the two goats and present them before the LORD at the doorway of the tent of meeting. Lev 1:3 Lev 4:4 Lev 12:6,7 Mt 16:21 Ro 12:1 Leviticus 16 Resources - Multiple Sermons and Commentaries TWO GOATS, ONE ATONEMENT SHADOW OF SUBSTITUTION On the Day of Atonement, the high priest was commanded to take two goats, identical in appearance, and cast lots over them—one to be offered to the LORD as a sin offering, and the other designated as the scapegoat, to be sent away into the wilderness. This divinely ordained ritual highlights God’s sovereignty in determining the means of atonement and the dual aspects of sin’s removal: propitiation through sacrifice and expiation through removal. In the lot that fell to the LORD, we see the foreshadowing of Christ’s death as the offering for sin. In the scapegoat, we see the vivid picture of sins carried far away, never to return. Both goats together typify the fullness of Christ’s atoning work—bearing the penalty and removing the guilt. He shall take the two goats and present them before the LORD at the doorway of the tent of meeting (where the book began in Lev 1:1; Lxx has the "tent of witness" - marturion) - Though not stated, undoubtedly these were not random animals but carefully selected, without blemish, representing purity, ultimately foreshadowing the sinless Lamb of God (Jn 1:29+). Next Aaron was to formally present at the altar the two male goats that were to constitute the sin-offering of the people. The doorway was the meeting point between God and man. At the doorway, the priest would then cast the lots (Lev. 16:8), revealing God’s choice for each goat’s role. Before the LORD (Lev. 16:7; Lev. 16:10; Lev. 16:12; Lev. 16:13; Lev. 16:18; Lev. 16:30; also Lev 16:1 "presence" = before) The goats had to be presented before Yahweh, showing that the whole ritual was done in God’s sight and for God’s glory. Two goats, one offering — pointing to one Savior with a twofold work. FULFILLMENT IN CHRIST - The goats side-by-side point to Christ’s one sacrifice with a double effect: His death satisfies God’s justice (like the slain goat). Together, these goats prefigure the twofold accomplishment of Christ’s one offering: Propitiation (Romans 3:25; Hebrews 2:17) Jesus’ blood satisfies the righteous wrath of God. The Lamb of God bore the punishment we deserved. Expiation (John 1:29; Hebrews 9:26) Jesus removes sin completely, carrying it “outside the camp” (Hebrews 13:12–13), so it is gone forever. Thus, what two goats could only symbolize, Christ fulfilled perfectly in one act on the cross. The slain goat satisfied God’s justice; the scapegoat carried away man’s guilt. Both met in Christ’s cross. We see the fulfillment of this OT picture of the High Priest going into the presence of God in Hebrews… But when Christ appeared as a high priest of the good things to come, He entered through the greater and more perfect tabernacle, not made with hands, that is to say, not of this creation; (Heb 9:11+) For Christ did not enter a holy place made with hands, a mere copy of the true one, but into heaven itself, now to appear in the presence of God for (on our behalf) us; (Heb 9:24+) Leviticus 16:8 "Aaron shall cast lots for the two goats, one lot for the LORD and the other lot for the scapegoat. Aaron shall cast lots for the two goats: Nu 26:55 33:54 Jos 18:10,11 1Sa 14:41,42 Pr 16:33 Eze 48:29 Jon 1:7 Acts 1:23-26 Leviticus 16 Resources - Multiple Sermons and Commentaries THE CASTING OF LOTS: GOD'S SOVEREIGN CHOICE Aaron shall cast lots for the two goats - Casting lots was a method used to reveal God’s purposes in a matter. (cf. Josh 14:1, 2; 1Sa 14:38-43; 1Chr 25:8-31; Jonah 1:7; Acts 1:26). In other words, God decided the outcome of the goats. This same procedure was used for selecting Matthias, Judas the Betrayer's replacement (Acts 1:23-26). The casting of lots emphasizes God’s sovereignty in choosing how atonement is accomplished and provides a vivid double picture of sin’s penalty and its removal. NET Note on casting lots Lev 8:8: The Urim and Thummim were two small objects used in the casting of lots to discern the will of God (see Ex 28:30; Nu 27:21; Dt 33:8; 1Sa 14:41 in the LXX and 1Sa 28:6; Ezra 2:63 and Neh 7:65). It appears that by casting them one could obtain a yes or no answer, or no answer at all (1Sa 28:6). Leon Hyatt And Aaron shall cast lots on the two goats. The two male goats were each to fill distinctly different roles in the ceremonies. One was to die, and the other was to live. The goat that was to be used for each role was to be chosen by casting lots. One lot [shall be] for Jehovah, and the other lot for complete removal. These words have been most puzzling to interpreters. The remainder of the message makes the use of the goats clear, and it is best to interpret their symbolism in the light of the use made of them rather than in the light of the rather obscure phrases of this verse. Therefore, the full meaning of “for Jehovah” and “for complete removal” will be discussed in comments on verses 15-22. Harrison - The meaning of this word (Azazel) is far from certain… The word may perhaps signify 'removal' or 'dismissal'… Probably the best explanation is that the word was a rare technical term describing 'complete removal.' David