Levítico 16

Levítico 16

Wuest explains aphiemi from God's perspective noting that "It refers to the act of putting something away. God did that at the Cross when He put sin away by incarnating Himself in humanity in the Person of His Son, stepping down from His judgment throne, assuming the guilt of man’s sin, and paying the penalty, thus, satisfying His justice, and making possible an offer of mercy on the basis of justice satisfied. When a sinner avails himself of the merits of that atoning sacrifice, he thus puts himself within the provision God made. His sins were put away at the Cross, and he comes into the benefit of that when he believes. (Bolding added) QUESTION - What is the meaning of atonement? | GotQuestions.org ANSWER - A number of important words are used in the Bible that speak of the way sinners are made right with God. Salvation, justification, forgiveness, and adoption are several words used quite often, and most people probably have an adequate understanding of them because they are used in non-theological settings as well. Atonement is also an important word, but many people probably have little understanding of what it means since it is almost exclusively theological. A popular definition is that atonement is “at-one-ment”; in other words, it is the way that we are made one with God when we used to be alienated from Him by our sins. At the heart of the matter, that is correct. Atonement was, at one time, not a theological term but simply a common term that meant “reconciliation” and could be used of the transaction between any two parties. Over time, it took on a more exclusively theological meaning. The word translated “atone” literally meant “to cover,” but in the Old Testament, it appears to have taken on the theological meaning of “to take away.” Even today, we can use the word cover to mean “take away”: if a person says, “Let me give you $20 to cover the bill,” this does not mean that debt will be merely covered or hidden or “swept under the rug” but that it will be paid and the obligation removed. The word atonement is used over 100 times in the Old Testament, primarily in the Pentateuch, and it is usually in the context of a sacrifice, either a blood sacrifice or the payment of a certain amount of money. The idea is that a person or thing is unclean due to sin or some other defilement. Then, with a payment or sacrifice, atonement is made for that person or thing, and it is now holy or acceptable. ED: "ATONEMENT" IN NASB95 - Exod. 29:33; Exod. 29:36; Exod. 29:37; 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. 16:24; Lev. 16:27; Lev. 16:30; Lev. 16:32; Lev. 16:33; Lev. 16:34; Lev. 17:11; Lev. 19:22; Lev. 23:27; Lev. 23:28; Lev. 25:9; 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; 2 Sam. 21:3; 1 Chr. 6:49; Neh. 10:33; Ezek. 43:20; Ezek. 43:26; Ezek. 45:15; Ezek. 45:17; Ezek. 45:20; Dan. 9:24 Under the law, atonement could be used to cleanse objects. For instance, one must make atonement for a house that has been cleared of mold (Leviticus 14:53). More often, the idea of atonement concerns cleansing a person who has sinned or become defiled in some way: for a woman after childbirth (Leviticus 12:8), a leper who had been healed (Leviticus 14:18–19), or a Nazirite who had broken his vows, even accidentally (Numbers 6:11). The most common uses of atonement have to do with sacrifices for an individual sinner (Numbers 5:7–9), a group such as the Levites before they perform temple services (Numbers 8:12), and even the nation as a whole. Leviticus 16 explains the Day of Atonement when the sins of the whole nation are dealt with by a sacrifice. The word atonement only appears in the New Testament once, in the KJV translation of Romans 5:11; however, the concept is found throughout. In 1 Corinthians 15:3, Paul says that a central truth of the gospel is that Christ died “for (huper = substitution) our sins.” Likewise, Galatians 1:4 says that Christ gave Himself “for (huper = substitution) our sins.” Before the death of Christ, our sins separated us from God. After His death for our sins, we can be reconciled to God. Just as on the Day of Atonement the sins of the nation were transferred to the sacrifice (Leviticus 16), our sins were transferred to Christ, and He “bore our sins in his body on the cross” (1 Peter 2:24). Because of the sacrifice of Christ, we can be saved, justified, forgiven, and adopted into God’s family. No single word can adequately summarize all the blessings we have in Christ (Eph 1:3). Even though atonement is not used in the New Testament, it is clear that atonement in the Old Testament is the background for the sacrifice of Christ for sinners. QUESTION - What is expiation? | GotQuestions.org ANSWER - The word “expiation” does not appear in the New Testament, but it does accurately describe an aspect of the sacrifice of Christ on our behalf. Expiation means “to cover sin” and/or “to cleanse sin.” Expiation reflects the idea that the negative and degrading effects of our sin are removed through the grace of God. Another word for expiation is atonement, and truly this is one of the results of Jesus’ atoning death for us. Through expiation—the work of Christ on the cross for us—the sin of all those who would ever believe in Christ was cancelled. That cancellation is eternal in its consequence, even though sin is still present in the temporal sense. In other words, believers are delivered from the penalty and power of sin, but not the presence of it. Justification is the term for being delivered from the penalty of sin. This is a one-time act wherein the sinner is justified and made holy and righteous in the eyes of God who exchanged our sinful natures for the righteousness of Christ at the cross (2 Corinthians 5:21). Sanctification is the ongoing process whereby believers are delivered from the power of sin in their lives and are enabled by the new nature to resist and turn away from it. Glorification is when we are removed from the very presence of sin, which will only occur once we leave this world and are in heaven. All these processes—justification, sanctification and glorification—are made possible through the expiation or cancellation of sin. It is good to know also that there are other benefits of Jesus’ death for us. One of them, not included in the concept of expiation, but just as true and biblical, is propitiation, which is “to appease wrath.” Truly the atoning death of God the Son satisfies the wrath of God the Father against rebellious, sinful humanity (John 3:36; Romans 5:9). Expiation, justification, sanctification, glorification, propitiation, and many more - we have countless reasons to praise God and to run to Him in faith and trust. QUESTION - What is propitiation? | GotQuestions.org ANSWER - The word propitiation carries the basic idea of appeasement or satisfaction, specifically toward God. Propitiation is a two-part act that involves appeasing the wrath of an offended person and being reconciled to him. The necessity of appeasing God is something many religions have in common. In ancient pagan religions, as well as in many religions today, the idea is taught that man appeases God by offering various gifts or sacrifices. However, the Bible teaches that God Himself has provided the only means through which His wrath can be appeased and sinful man can be reconciled to Him. In the New Testament, the act of propitiation always refers to the work of God and not the sacrifices or gifts offered by man. The reason for this is that man is totally incapable of satisfying God’s justice except by spending eternity in hell. There is no service, sacrifice, or gift that man can offer that will appease the holy wrath of God or satisfy His perfect justice. The only satisfaction, or propitiation, that could be acceptable to God and that could reconcile man to Him had to be made by God. For this reason God the Son, Jesus Christ, came into the world in human flesh to be the perfect sacrifice for sin and make atonement or “propitiation (hilaskomai) for the sins of the people” (Hebrews 2:17). The word propitiation is used in several verses to explain what Jesus accomplished through His death on the cross. For example, in Romans 3:24-25 believers in Christ have been “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.” These verses are a key point in Paul’s argument in the book of Romans and are really at the heart of the gospel message. In the first three chapters of Romans, Paul makes the argument that everyone, Jew and Gentile alike, is under the condemnation of God and deserving of His wrath (Romans 1:18). Everyone has sinned and fallen short of the glory of God (Romans 3:23). All of us deserve His wrath and punishment. God in His infinite grace and mercy has provided a way that His wrath can be appeased and we can be reconciled to Him. That way is through the sacrificial death of His Son, Jesus Christ, as the payment for sins. It is through faith in Jesus Christ as God’s perfect sacrifice that we can be reconciled to God. It is only because of Christ’s death on the cross and His resurrection on the third day that a lost sinner deserving of hell can be reconciled to a holy God. The wonderful truth of the gospel is that Christians are saved from God’s wrath and reconciled to God not because “we loved God, but that He loved us and sent His Son to be the propitiation for our sins” (1 John 4:10). Jesus said, “I am the way, the truth, and the life. No one comes to the Father except through Me” (John 14:6). The only way for God’s wrath against sinful man to be appeased and for us to be reconciled to God is through Jesus Christ. There is no other way. This truth is also communicated in 1 John 2:2, “And He Himself is the propitiation for our sins, and not for ours only but also for the whole world.” An important part of Christ’s saving work is deliverance from God’s wrath; Jesus’ propitiation on the cross is the only thing that can turn away God’s divine condemnation of sin. Those who reject Christ as their Savior and refuse to believe in Him have no hope of salvation. They can only look forward to facing the wrath of God that they have stored up for the coming day of judgment (Romans 2:5). There is no other propitiation or sacrifice that can be made for their sins. Joseph Parker (People's Bible Commentary) - "… a scapegoat"—Leviticus 16:10 - We must be very careful in the application of this term. It is one of the terms liable to abuse. The image has always been accepted as one symbolical of the work of Christ in bearing away the sins of the world. Considered strictly as a figure, it is full of beauty and helpful suggestiveness. It has, nevertheless, been open to the most mischievous perversion. We use the term now too freely in describing the action of a man who wishes to lay upon another the blame of actions which he himself has done We speak of certain men as being "mere scapegoats"; as if they had been dragged in to meet the necessities of a situation and to relieve others from the burden of just penalties.—The figure is not the less appropriate that it is open to perversion.—Sometimes the value of an analogy depends upon the fineness and even subtlety of its relations. We are never at liberty to abuse an analogy. Jesus Christ comes before us in the aspect of one who voluntarily takes upon himself our sins and bears them away so that they never can be found again.—Notice that he accepts the position voluntarily.—Notice that he himself actually proposes to become, in this sense, the Scapegoat of the human family.—Notice also that the sinner must be a consenting party to this most mysterious arrangement.—The Scapegoat does not come into the world and carry away the sins of mankind in any arbitrary fashion.—Every sinner must put his hands, as it were, upon the Christ of God, and by that act intimate his desire that Christ would bear his sins away.—Do not make a mere convenience of Christ.—Do not consider the presence of the Scapegoat a license to sin.—The deceitful heart may say,—Take your own course, do just what you please, and at the end of the sinful day place all your iniquities upon the head of the Scapegoat, and he will bear them away into the wilderness of oblivion.—This is perversion; this is more than perversion, it is unpardonable blasphemy.—Blessed is the thought that the sin is borne away where it can never be found any more.—To have the memory of sin, to be for ever reminded of the commission of sin, to suffer all the inflictions possible to imagination in connection with sin, would be to destroy the very heaven which is connected with forgiveness.—In some mysterious way, not to be measured by human words or even conceived by human thought, sin is cast away where even the accuser cannot find it, or the enemy bring it back to fling it in our burning face.—This is a divine dispensation. It is therefore not to be explained or made easy to the comprehension of mere reason. It is rather to be accepted by faith and by love, and being so accepted, the heart is aware of its certainty of preciousness by the sweet peace which steals into it and rules it into profound repose. (Leviticus 16 The People's Bible by Joseph Parker) Allen Ross - Leviticus 16 “The Scapegoat” Israel’s ritual on the great Day of Atonement included the selection of two goats, one for the LORD and one for “azazel.” Four times this strange word occurs in the chapter, and no other place in the Bible. It has been analyzed and interpreted in a number of ways; but the etymology indicates it means “a goat that goes away.” The early English translation of “scapegoat” has caught on, and that word “scapegoat” has been applied to a number of other things in English usage. But in the ritual of the atonement, the priest was to sacrifice the one goat for a purification offering. Then he was to lay his hands on the other goat, the living goat, and confess over it all the wickedness and all the rebellions of the people. This would go beyond the ordinary sacrifices for atonement, for they were offered for sins of ignorance or inadvertence. This covered all sins. By this rite of transference the sins were placed on the goat’s head. The goat was then to be taken outside the camp into the desert and abandoned to die there. In the legislation of the later Jewish Mishnah, when the Jews were living in the settled cities of the land, the goat was led away, outside the city to a precipice and thrown over so that it would die. Then the person who led it away would signal the results back so that the priest and the people would know that the intent of leading the goat away was assured. On this one special day of the year the people would know that all their sins were forgiven because they were symbolically placed on the scapegoat which was taken out of the city to die in a solitary place. The prophet Isaiah refers to this in His prophecy of the suffering of the Messiah when he writes, “All we like sheep have gone astray, each of us has turned to his own way, and the LORD has laid on Him the iniquity of us all” (Isa 53:6). Hebrews 13:12 makes it clear that Jesus, who took all our sins on Himself and died for us, died outside the city as the fulfillment of the scapegoat. In the old city of Jerusalem the Church of the Holy Sepulcher, the likely spot of the crucifixion, appears to be well within the city. However, when Jesus died that part of the city was outside the walls. The early church keenly noted the spot where He died, and recalled how it fulfilled the type of the scapegoat taking the sins away. Questionable Teaching - Adventists teach that the scapegoat, or Azazel, is a symbol for Satan. They believe that Satan will finally have to bear the responsibility for the sins of the believers of all ages, and that this was foreshadowed on the Day of Atonement when the high priest confessed the sins of Israel over the head of the scapegoat (Leviticus 16:21). They do not believe Satan is a sin-bearer in the sense of atonement (only Christ can atone), but that he will bear the final penalty and accountability for sin when he is cast into the lake of fire (Revelation 20:10). There is absolutely no Scriptural support for this aberrant belief! Jesus our Savior left heaven above, Coming to earth as a Servant with love; Laying aside all His glory, He came, Giving His life, taking all of our blame. -Hess Jesus takes our sin and gives us His salvation. The Scapegoat, a novel by Daphne du Maurier, is about two men who are amazed at the striking similarity in their appearance. They spend an evening together, but one runs off, stealing the other’s identity and leaving him to step into a life filled with problems. The second man becomes a scapegoat. 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 (Lev. 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. The Other Goat Read: Leviticus 16:5-22 He Himself is the propitiation for our sins, and not for ours only but also for the whole world. —1 John 2:2 The Scapegoat, a novel by Daphne du Maurier, is about two men who are amazed at the striking similarity in their appearance. They spend an evening together, but one runs off, stealing the other’s identity and leaving him to step into a life filled with problems. The second man becomes a scapegoat. The origin of that word comes from a ceremony performed with two goats on the Hebrew Day of Atonement (known today as Yom Kippur). The high priest would sacrifice one goat and symbolically place the sins of the people on the head of the other—the scapegoat—before it was sent into the wilderness carrying away the blame of the sin (Lev. 16:7-10). But when Jesus came, He became our scapegoat. He offered Himself up “once for all” as a sacrifice to pay for the sins of “the whole world” (1 John 2:2; Heb. 7:27). That first goat had been sacrificed as a sin offering for God’s people and symbolized Jesus’ sacrifice on the cross. The other goat was a representation of the completely innocent Jesus accepting and removing our sin and guilt. None of us is without sin—but the Father laid on Jesus “the iniquity of us all” (Isa. 53:6). God sees followers of His Son as blameless—because Jesus took all the blame we deserve. Jesus our Savior left heaven above, Coming to earth as a Servant with love; Laying aside all His glory, He came, Giving His life, taking all of our blame. —Hess Jesus takes our sin and gives us His salvation. The Blame Game Read: Leviticus 16:5-22 The next day John saw Jesus coming toward him, and said, “Behold! The Lamb of God who takes away the sin of the world! —John 1:29 I’ve been blamed for a lot of things, and rightly so. My sin, failure, and incompetence have caused grief, anxiety, and inconvenience for friends and family (and probably even for strangers). I’ve also been blamed for things that were not my fault, things I was powerless to change. But I have stood on the other side of the fence hurling accusations at others. If they had just done something different, I tell myself, I would not be in the mess I’m in. Blame hurts. So whether guilty or not, we waste lots of time and mental energy trying to find someone else to carry it for us. Jesus offers us a better way to deal with blame. Even though He was blameless, He took upon Himself the sin of the world and carried it away (John 1:29). We often refer to Jesus as the sacrificial lamb, but He was also the final scapegoat for everything that is wrong with the world (Lev. 16:10). Once we acknowledge our sin and accept Christ’s offer to take it away, we no longer have to carry the weight of our guilt. We can stop looking for someone to blame for what’s wrong with us, and we can stop accepting blame from others trying to do the same. Thanks to Jesus, we can stop playing the blame game. Help me, Lord, to be honest when I am at fault and to confess that to You—instead of looking for someone else to blame. Thank You for taking my blame on Yourself. Honesty about our sin brings forgiveness. Tale Of Two Goats Two goats without blemish stood before the high priest in the bright Middle Eastern sun. Lots were cast, and the priest slowly led one to the altar to be killed as a sin offering for the people. Its blood was sprinkled on the mercy seat. That goat was a sacrifice. The other goat, known as the scapegoat, portrays another truth. The priest placed both his hands on its forehead and confessed the sins of Israel. Then the goat was led out into the desert and turned loose. As it wandered away, never to be seen again, it symbolically took Israel's sins along with it. They were gone. The people were reconciled to God. That goat was a substitute. Both of these goats were pictures of what Christ would do for us. The cross became an upright altar, where the Lamb of God gave His life as a sacrifice for sin. And what the scapegoat symbolically portrayed for Israel—the removal of their sins—Jesus fulfilled in reality. He became our substitute. Because of our identification with Him as believers, our sins have been taken away completely. Guilty, vile, and helpless we, Spotless Lamb of God was He; Full atonement! Can it be? Hallelujah, what a Savior! —Bliss Jesus took our place to give us His peace. Leviticus 16:11 "Then Aaron shall offer the bull of the sin offering which is for himself and make atonement for himself and for his household, and he shall slaughter the bull of the sin offering which is for himself. Lev 16:3,6 Leviticus 16 Resources - Multiple Sermons and Commentaries Related Passages: Leviticus 4:3-6+ if the anointed priest sins so as to bring guilt on the people, then let him offer to the LORD a bull without defect as a sin offering for the sin he has committed. 4 ‘He shall bring the bull to the doorway of the tent of meeting before the LORD, and he shall lay his hand on the head of the bull and slay the bull before the LORD. 5 ‘Then the anointed priest is to take some of the blood of the bull and bring it to the tent of meeting, 6 and the priest shall dip his finger in the blood and sprinkle some of the blood seven times before the LORD, in front of the veil of the sanctuary. Leviticus 9:7-8+ Moses then said to Aaron, “Come near to the altar and offer your sin offering and your burnt offering, that you may make atonement for yourself and for the people; THEN make the offering for the people, that you may make atonement for them, just as the LORD has commanded.” 8 So Aaron came near to the altar and slaughtered the calf of the sin offering which was for himself. Hebrews 5:1-3+ For every high priest taken from among men is appointed on behalf of men in things pertaining to God, in order to offer both gifts and sacrifices for sins (E.G., DAILY AND ON THE DAY OF ATONEMENT); 2 he 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 9:7+ but into the second (HOLY OF HOLIES), 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. Hebrews 9:11-12+ 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. Hebrews 10:10-12+ By this will we have been sanctified through the offering of the body of Jesus Christ once for all. 11 Every priest stands daily ministering and offering time after time the same sacrifices, which can never take away sins; 12 but He, having offered one sacrifice for sins for all time, SAT DOWN AT THE RIGHT HAND OF GOD, ATONEMENT FIRST FOR THE MEDIATOR BLOOD FOR HIMSELF AND HIS HOUSE Then - Always take note of this time sensitive word as it often marks a sequence in a series of events. See value of observing expressions of time. Note that this verse repeats almost word for word what is recorded in Lev 16:6. Whereas the previous passage described the preparation for purification ceremony, this next section describes the actual purification offering of Aaron for himself and his household in Leviticus 16:11 – 14. Aaron shall offer the bull of the sin offering (chattat/chattath) which is for himself and make atonement (kaphar; Lxx = exilaskomai) for himself and for his household, and he shall slaughter the bull of the sin offering (chattat/chattath) which is for himself - Before Aaron could mediate for the people, he first had to deal with his own sin. His position as mediator demanded cleansing by blood, because even the priest was a sinner. This underscores both the holiness of God and the inadequacy of the Levitical priesthood. It foreshadows Christ—the sinless High Priest—who needed no offering for Himself but offered His own life for the sins of His people. For himself - Here we see a striking contrast between the high priesthood of Aaron and the high priesthood of Jesus, for when Jesus offered a perfect atonement for sin (His own body and blood), He did not need to make a sin offering for Himself as did Aaron. The writer of Hebrews records... Therefore He (SPEAKING OF JESUS) 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 such a High Priest was fitting for us, Who is holy, harmless, undefiled, separate from sinners, and has become higher than the heavens; Who does not need daily, as those high priests, to offer up sacrifices, first for His own sins and then for the people's, for this He did once for all when He offered up Himself. For the law appoints as high priests men who have weakness, but the word of the oath, which came after the law, appoints the Son who has been perfected forever. (Heb. 7:25-28+) Leon Hyatt adds that "After the animals had been presented, the next step was to kill the bull that was the sin-offering for Aaron and his family. Though the offering was in behalf of Aaron and his family, the statement is clear that Aaron was to present it, that is, to actually offer it on the altar. Only the high priest was qualified to officiate over the ceremonies of The Day of Coverings. When the animal was killed, the blood was caught in a bowl in the usual manner. It represented as always Aaron’s and his sons’ pouring out or giving up their lives to Jehovah (see comments on Lev. 1:5 in MESSAGE 1 under the heading shall offer the blood and splash the blood). Comparisons and contrasts between the high priest Aaron and the Great High Priest Christ - Aaron’s Need for Atonement – Aaron first had to atone for his own sins. Christ, by contrast, is “holy, innocent, undefiled” (Heb 7:26) and needed no sacrifice for Himself. For His Household – Aaron’s sacrifice covered his house (the priestly line). Christ’s sacrifice brings forgiveness and cleansing for the household of God, the church (Eph 2:19-20). Repeated Sacrifices vs. Once for All – The bull was offered every year, highlighting its insufficiency. Christ offered Himself once for all time (Heb 10:10-12). Death of the Bull vs. Death of Christ – The slaughter of the bull was a shadow. Christ’s death is the substance that secures eternal redemption (Heb 9:12). Atonement Before Intercession – Aaron had to be cleansed before interceding. Christ’s sacrifice perfectly qualifies Him to always intercede for us (Heb 7:25). Modern Jewish Practices EXCERPT FROM PROMISES TO ISRAEL 1. The Basic Tenant Modern Judaism says that on the Day of Atonement man can achieve atonement for his own sins. 2. Substitutions Modern Judaism has also inaugurated certain substitutions for the biblical practice. In place of the affliction of the soul it is now the affliction of the body. So it has become a day of fasting and prayer. The second substitution, especially among the ultra-orthodox, is that in place of a goat, which was the biblical sacrifice, they sacrifice a rooster for the men and a chicken for the woman. 3. No Sacrifices Most Jews today do not sacrifice anything, not even a chicken. They have inaugurated certain substitutions for sacrifices. There are three such substitutions: a. Repentance involves three elements: first, there should be remorse for the past; second, a commitment for the future; and third, a confession of sin. b. Prayer c. Charity 4. A Day of Preparation The Day of Atonement is looked upon as a day of preparation for the joy of the next holy season, the Feast of Tabernacles [Succot]. So in preparation, among the ultra-orthodox Jews there is the sacrifice of a chicken. For a male, a rooster is offered and for a female, a hen. There is a special Hebrew prayer recited at the killing of the chicken which states: “This is my substitute. This is my exchange. This is my atonement. This fowl will go to its death and I shall enter a good and long life of peace.” 5. The Concept The Jewish concept of this day is that it is a day of judgment. On this day, Judaism teaches, there is the weighing in Heaven of good deeds and bad deeds in order to determine whether one is going to be inscribed for a good year or not. 6. The Atonement of Sins Jewish practice raised the question as to exactly what sins are atoned. There is a statement made in the Jewish Talmud: “If a man says, ‘I shall sin’ and Yom Kippur, the Day of Atonement is coming, will it atone? It does not atone.” If a man sins a deliberate sin on the assumption that that sin will be removed on the Day of Atonement then the Day of Atonement will not remove that sin. So what sins are atoned for on the Day of Atonement? According to Judaism, sins between God and man are atoned by the Day of Atonement, but sins between man and man are not forgiven on the Day of Atonement until the offender has appeased the offended. A famous rabbi of the Talmudic period said, as he was commenting on Psalm 51, “He who repents is regarded by God as if he went up to Jerusalem and offered sacrifices to Him.” 7. Repentance Because of the central role of repentance in modern Jewish practice, the rabbis teach that whoever repents is regarded by God as if he had gone up to Jerusalem and offered sacrifices to Him. 8. Expiation Another Rabbinic teaching states that sin offerings and guilt offerings and death on the Day of Atonement do no expiate sin without repentance. If there is no repentance, none of these things will avail. 9. The Services On a normal day there are three Jewish services. The first is known as the Shacharit which is the morning service. Second is the Mincha which is the afternoon service. Then third is the Maariv which is the evening service. On the Sabbath day there is a fourth one added which is known as the Musafwhich means “the additional service.” On the Day of Atonement there is a fifth service added known as the Neilah which means “the concluding service.” 10. The Book of Jonah The Book of Jonah is read during the Mincha service which is the afternoon service. Jonah is read on the Day of Atonement to teach two things: a. That one cannot run from God b. That with repentance God will forgive even as He forgave the sins of Nineveh. 11. Confession There is a special confession known as the Ashamnu Confession which is recited on this occasion. The word Ashamnu means “we have sinned.” The confession begins “we have sinned, we have acted treacherously.” As they cite a whole list of various sins, the breast is smitten with the recitation of each sin. The Ashamnuconfession is recited at all five services of the Day of Atonement. 12. The Kol Nidrei There is a special prayer recited or sung today known as the Kol Nidrei which means “all vows” which is sung in the evening service. This is a special prayer which contains an annulment of all vows made innocently or under duress such as forced conversion. When Jews were forcefully converted to Christianity, they were exempted from the vow made under duress by means of this prayer on the Day of Atonement. This renunciation of all vows refers to personal religious vows and not vows made to man. Any obligations they have made to other men must be fulfilled and the singing of the Kol Nidrei does not exempt a Jew from fulfilling his vows to men. Although it is only done in the evening service, it is chanted three times to emphasize its importance. 13. The Yizkor The Yizkor is a special prayer that is recited in remembrance of those that have passed away. For some Jewish groups it is performed in the morning service and for others it is performed in a different service. But all recite the Yizkor prayer at some point during the day. 14. The Affliction of the Body The Day of Atonement is not so much an affliction of the soul today, but an affliction of the body. The affliction, according to rabbis, is five forms of self-denial: a. Abstain from eating and drinking in order to enhance spirituality. b. Refrain from washing and bathing for these things cause comfort and they are not to feel comfortable on this day. c. Refrain from being anointed, for in ancient days people were anointed with oil and this was a refresher. Today this prohibition includes hand and facial creams for the same reason. d. No wearing of leather shoes or sandals. These are luxury items and on the Day of Atonement one is not to show off any luxury items. Furthermore, the rabbis taught that on the Day of Atonement the whole earth is holy ground and therefore shoes or rubber or canvas must be worn so that the ground may be felt. e. No co-habitation or sexual relationships with a spouse. 15. A Day of Rest Because this is the Shabbat Shabbaton, the Sabbath of Sabbaths, there is no work allowed. There is to be no carrying of anything from the private to the public domain, no kindling of fires, and no working with animals. Anyone who violates this Shabbat Shabbaton is considered as if he had rejected the Law of Moses in its entirety. Leviticus 16:12 "He shall take a firepan full of coals of fire from upon the altar before the LORD and two handfuls of finely ground sweet incense, and bring it inside the veil. from upon the altar before the LORD: Lev 10:1 Nu 16:18,46 Isa 6:6,7 Heb 9:14 1Jn 1:7; finely ground sweet incense, and bring it inside the veil: Ex 30:34-38 31:11 37:29 Rev 8:3,4 Leviticus 16 Resources - Multiple Sermons and Commentaries The altar before the Lord - (Lev 16:12, 18) refers to the altar of burnt offering in the outer court. Leon Hyatt And he shall take a censer full of coals of fire from the altar at Jehovah’s face and two handfuls of sweet incense beaten small, and he shall bring it within the veil. The blood ceremony for the sin-offering of the priests on the Day of Coverings was to be different from that of the usual sin offering. Instead of being splattered before the veil, smeared on the horns of the altar of incense, and then poured out in the trough at the base of the altar of re-dedication-offering (see comments on Lev. 4:5- 7 in MESSAGE 2), it was to be carried into the inner room of The Tabernacle. The purpose of this change was not to symbolize a different truth from those of a regular sin-offering but to symbolize the same truths in a fuller, more expanded way. Inside the veil obviously means inside the Holy of Holies, the place where the presence of the LORD was manifest. The veil served to separate the all from the holy and consuming presence of God. Aaron (and all the other human high priests) had to hold the curtain aside in order to enter (can you imagine their fear and trepidation as they carried out this simple maneuver?) This shadow was fulfilled in Christ's crucifixion on Calvary. When Jesus died the veil in Herod’s temple was torn from top to bottom, signifying that God now granted believers access into His presence through Jesus Christ. Mt 27:50-51 (Mk 15:37-38; Lk 23:44-46) And Jesus cried out again with a loud voice, and yielded up His spirit. And behold, the veil of the temple was torn in two from top to bottom, and the earth shook; and the rocks were split Heb 10:19 Since therefore, brethren, we have confidence to enter the holy place by the blood of Jesus, 20 by a new and living way which He inaugurated for us through the veil, that is, His flesh, 21 and since we have a great priest over the house of God, 22 let us draw near with a sincere heart in full assurance of faith, having our hearts sprinkled clean from an evil conscience and our bodies washed with pure water. Lindsey feels that "The high priest was to enter the most holy place three times, the first time with a censer full of burning coals from the altar of burnt offering on which coals he was to burn incense prepared especially for use in the tabernacle (cf. Ex. 30:34–36)." (See Bible Knowledge Commentary - Page 197) Leviticus 16:13 "He shall put the incense on the fire before the LORD, that the cloud of incense may cover the mercy seat that is on the ark of the testimony, otherwise he will die. He shall put the incense on the fire before the LORD: Ex 30:1,7,8 Nu 16:7,18,46 Rev 8:3,4 that the cloud of incense may cover the mercy seat: Ex 25:21 Heb 4:14-16 7:25 9:24 1Jn 2:1,2 Leviticus 16 Resources - Multiple Sermons and Commentaries Related Passages: Leviticus 10:1-2 Now Nadab and Abihu, the sons of Aaron, took their respective firepans, and after putting fire in them, placed incense on it and offered strange fire before the LORD, which He had not commanded them. 2 And fire came out from the presence of the LORD and consumed them, and they died before the LORD. PRIEST PROTECTED BY CLOUD OF INCENSE He shall put the incense on the fire before the LORD, that the cloud of incense may cover the mercy seat (kapporet/kapporeth; Lxx - hilasterion) that is on the ark of the testimony, otherwise he will die - From the context, it seems clear that the purpose of the cloud of incense was to protect Aaron from death in the presence of the LORD. The thick cloud of incense veiled the high priest from direct exposure to God’s holiness, providing a shield of mercy even before the mercy seat! The Hebrew word for "cover" here is kasah, not kaphar (make atonement), and means to conceal which fits well with the interpretation that this cloud of incense was for protection and not just intercession (as incense often symbolizes, e.g., Ps 141:2, Ex 30:7-8, Rev 8:3-4). This passage emphasizing the need for protection of the priest, underscores that sinful man cannot behold the unveiled presence of God and live. This verse teaches us the seriousness of approaching God and points forward to Christ, Who both shields us from God’s holy wrath (1Th 1:10) and intercedes continually for us in heaven (Heb 7:25). Lindsey agrees writing that the cloud of incense "apparently created a smoke screen to prevent his gazing at the Shekinah glory of God’s presence over the atonement cover, thus averting divine wrath on himself." (See Bible Knowledge Commentary - Page 197) Gordon Wenham - The smoke of the incense was to cover the mercy seat, so that the high priest would not be killed (Lev 16:12–13). The most obvious explanation is given by Hertz: “the purpose of the incense-smoke was to create a screen which would prevent the High Priest from gazing upon the Holy Presence.” Keil suggests that the incense was to prevent God seeing the sinner. Insofar as the incense is said to cover the mercy seat rather than the high priest (Lev 16:13), the former interpretation seems the more plausible. Nevertheless, sometimes incense can avert God’s wrath (Ps. 141:2; Nu 17:11ff. [Eng. 16:46ff.]), and this idea may underlie the use of incense here. (The Book of Leviticus) Leon Hyatt And he shall put the incense on the fire before Jehovah that the cloud of the incense may shield The Covering. Offering the blood of the sin offerings on the Day of Coverings was the only ceremonial occasion when Aaron was authorized to enter “within the veil,” that is, into The Most Holy Place. He could also enter it to cover the furniture in it with skins when The Tabernacle was to be moved to a different location (see Nu 4:5-6,15). No one but the high priest ever had the privilege of entering The Most Holy Place when its furniture was not covered in preparation for moving. Even when Aaron entered The Most Holy Place, it was necessary for him to be protected from the full brightness of the glorious revelation of the presence of Jehovah that appeared constantly above The Covering. To protect himself from the brightness of the Glory Fire, Aaron was commanded to take with him a censer on which he had placed coals from the altar of incense and two handfuls of finely beaten incense. The smoldering incense immediately caused a thick cloud of smoke to fill the room. Aaron would then be protected from the full glare of the fiery Light by two clouds. The first Cloud was the dark Cloud that always accompanied the Glory Fire (see v. 2 above), and the second cloud was the cloud of smoke from the incense. Aaron would be able to see the revelation of Jehovah, but he would be shaded from its full glare by the dark Cloud and the incense cloud. The word translated “shield” in verse 13 is translated as “cover” in most English translations. That translation is permissible, but it is misleading because the word is a different word from the word translated “Covering.” The word is translated “shield” above to preserve the distinction. The two clouds shielded Aaron to protect him from being overwhelmed by God’s brilliant presence. The Covering symbolized a different kind of covering, that is, protection from the effects of his sins, or forgiveness. that is over The Testimony. The Covering is said to be “over The Testimony,” because the Record of God’s revelations to Moses was called “The Testimony.” The Record was called “The Testimony” because it witnessed or testified to what God had revealed to Moses for His people to do (Ex. 16:34; 25:16,21-22). That Record was kept in the Ark. and he will not die. When Moses was shielded from the overpowering brilliance of the Glory Fire, he would not die. Being protected by the smoke was equivalent to Moses’ experience when he was told on the mountain after Israel’s great sin that he could not see God’s face and live, so God covered him with His hand and then allowed him to see His back (Ex. 33:18-23; 34:5-7). Kenneth Matthews - A Jewish legend, not found in the Bible or in Jewish interpretation, says that Aaron was fitted with a rope around his waist or legs when he went inside the curtain. If the wrath of God flared against the high priest and he died on the spot, the priests from the outer room could pull the body out of the Most Holy Place. What this legend shows is the Jewish understanding of the peril that the Day of Atonement caused. (Leviticus: Holy God, Holy People) Parallels with Christ - The incense cloud shielded the high priest from death in God’s presence, but Christ Himself is our covering, clothing us in His righteousness so that we may stand before God (2 Corinthians 5:21). The incense symbolized prayer rising to God, and Christ fulfills this as the One who ever lives to intercede for His people (Hebrews 7:25; Romans 8:34). The high priest could not approach without this protective cloud, but Christ has torn down the veil and opened the way into God’s presence for all who trust Him (Hebrews 10:19–20). Just as the priest survived by God’s appointed means, so we live only by the intercession and sacrifice of Jesus. Mercy seat (03727) (kapporet/kapporeth) 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 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. 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). Kapporeth - 22v in NAS - Ex 25:17, 18, 19, 20, 21, 22; Ex 26:34; 30:6; 31:7; 35:12; 37:6, 7, 8, 9; Ex 39:35; 40:20; Lev 16:2, 13ff; Num 7:89; 1 Chr 28:11 Vine - This noun form of kapar 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 kapporet 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 (kapporet)” (1 Chron. 28:11). The Septuagint refers to the mercy seat as a “propitiary” (hilasterion). R. Laird Harris - The Greek word in the LXX hilasterion (word study) 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) Leviticus 16:14 "Moreover, he shall take some of the blood of the bull and sprinkle it with his finger on the mercy seat on the east side; also in front of the mercy seat he shall sprinkle some of the blood with his finger seven times. NET Then he is to take some of the blood of the bull and sprinkle it with his finger on the eastern face of the atonement plate, and in front of the atonement plate he is to sprinkle some of the blood seven times with his finger. CSB He is to take some of the bull's blood and sprinkle it with his finger against the east side of the mercy seat; then he will sprinkle some of the blood with his finger before the mercy seat seven times. ESV And he shall take some of the blood of the bull and sprinkle it with his finger on the front of the mercy seat on the east side, and in front of the mercy seat he shall sprinkle some of the blood with his finger seven times. Lev 4:5,6,17 8:11 Ro 3:24-26 Heb 9:7,13,25 10:4,10-12,19 12:24 Leviticus 16 Resources - Multiple Sermons and Commentaries Parallel Passages: Exodus 25:21-22+ “You shall put the mercy seat on top of the ark, and in the ark you shall put the testimony 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 in commandment for the sons of Israel. Leviticus 4:5-6+ Then the anointed priest is to take some of the blood of the bull and bring it to the tent of meeting,and the priest shall dip his finger in the blood and sprinkle some of the blood seven times before the LORD, in front of the veil of the sanctuary. 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. Hebrews 9:22+ And according to the Law, one may almost say, all things are cleansed with blood, and without shedding of blood there is no forgiveness. Hebrews 10:19-22+ Therefore, brethren, since we have confidence to enter the holy place by the blood of Jesus, 20 by a new and living way which He inaugurated for us through the veil, that is, His flesh, 21 and since we have a great priest over the house of God, 22 let us draw near with a sincere heart in full assurance of faith, having our hearts sprinkled clean from an evil conscience and our bodies washed with pure water. Romans 3:25+ Whom God displayed publicly as a propitiation in His blood through faith. This was to demonstrate His righteousness, because in the forbearance of God He passed over the sins previously committed; 1 Peter 1:18-19+ knowing that you were not redeemed with perishable things like silver or gold from your futile way of life inherited from your forefathers, 19 but with precious blood, as of a lamb unblemished and spotless, the blood of Christ. Isaiah 52:15 Thus He (MESSIAH) will sprinkle (nazah) many nations (SPEAKS OF SPIRITUAL CLEANSING NOT JUST FOR THE JEWS BUT THE GENTILES), Kings will shut their mouths (AWE, REVERENCE) on account of Him (AT THE SERVANTS HUMILIATION FOLLOWED BY HIS EXALTATION!); For what had not been told them they will see, And what they had not heard they will understand (Ro 15:21, Isa 49:6) . 1 Peter 1:2+ according to the foreknowledge of God the Father, by the sanctifying work of the Spirit, to obey Jesus Christ and be sprinkled with His blood: May grace and peace be yours in the fullest measure. SEVENFOLD SPRINKLING OF ATONEMENT FORESHADOWS ONCE FOR ALL "SPRINKLING" AT CALVARY Moreover, he shall take some of the blood of the bull and sprinkle (nazah; Lxx = rhaino used in Ezek 36:25+) it with his finger on the mercy seat (kapporet/kapporeth; Lxx - hilasterion) on the east side; also in front of the mercy seat (kapporet/kapporeth; Lxx - hilasterion) he shall sprinkle some of the blood with his finger seven times - The instructions in this verse return to the blood of bull last mentioned in Lev 16:11. The mercy seat was was the place where God "will meet with you” (Ex 30:6). When Moses met with the Lord, it was from above the mercy seat that the voice of God could be heard (Nu 7:89). The “mercy seat” was the gold plate or slab that lay on top of the ark. At each end of the top was fashioned an angelic figure with wings whose eyes were cast downward, looking on the “mercy seat” under their wings. The notion of a “seat” probably derived from the imagery of God enthroned on or above the cherubim (e.g., 1Sa 4:4; Ps 99:1). The ark is identified as “the footstool” of God in 1Chr 28:2. Richard Hess points out that "The placement of the blood before the place of atonement on the Day of Atonement is not accidental. Elsewhere with the purification offering (Lev 4:7, 18, 25, 30, 34; 8:14 – 15) the blood is placed at the base of the altar of sacrifice in order to consecrate it. Here the high priest sprinkles the blood seven times before the place of atonement. By doing so, he purifies the sanctuary from defilement that has entered into the inner part of the sanctuary. He also reconsecrates the sanctuary (Gorman, 88)." (See Expositor's Bible Commentary - page 1108) This passage describes the high priest’s solemn act at the heart of the Day of Atonement. With the blood of the bull—offered first for his own sins—he was to enter the Holy of Holies and sprinkle it on and before the mercy seat. The act of sprinkling seven times emphasized both completeness and perfection in God’s sight. This ritual pointed to the truth that without the shedding of blood there is no forgiveness of sins (Hebrews 9:22). The covering of the mercy seat with blood symbolized God’s wrath turned aside and sin atoned for, so that His holy presence could dwell in the midst of His people. Ultimately, this pointed to Christ, whose blood was not sprinkled on an earthly mercy seat but poured out once for all at Calvary, and who entered the heavenly sanctuary to secure eternal redemption for His people. Parallel with Christ - The high priest sprinkled the blood of a bull for his own sins, but Christ shed His own sinless blood on behalf of others. The sprinkling had to be repeated year after year, but Christ’s sacrifice was once for all, never to be repeated (Hebrews 9:12). The blood was placed on an earthly mercy seat, a copy and shadow, but Christ entered the heavenly sanctuary with His own blood, accomplishing eternal redemption (Hebrews 9:24). The priest sprinkled blood seven times to symbolize completeness, but in Jesus, the work of atonement was perfectly completed in reality once for all. The blood on the mercy seat temporarily covered sin, but the blood of Christ removes it forever, reconciling us to God and granting free access into His presence (Heb 4:16, Heb 10:19-21). Leon Hyatt And he shall take from the blood of the bull and splatter [it] with his finger on the face The Covering. Then Aaron was to splatter some of the blood with his finger onto the top of the Covering. The word translated “splatter” is the same word used in Leviticus 4:6 with regard to handling the blood of a sin-offering (see comments on Leviticus 4:6 in MESSAGE 2 under the heading shall take [some] of the bull’s blood . . . ). on top. The word translated “on top” literally means “eastward,” which strictly would mean the narrow edge of The Covering that faced toward the east or the front of The Tabernacle. However, the words “on the face of The Covering,” which immediately precede the word “eastward,” cannot reasonably refer to that narrow edge. Most likely in this case the word means “on top.” Splattering the blood on The Covering corresponded to smearing blood on the horns of the altar of incense in the normal sin-offering for a priest and, therefore, symbolized that Jehovah accepted the prayers of Aaron and his sons after they repented of their sins (see comments on Lev. 4:7 in MESSAGE 2 under the heading And the priest shall put some of the blood on the horns of the altar of incense of spices . . .). and he shall splatter the blood seven times with his finger at the face of The Covering. Next, Aaron was to splatter some of the blood with his finger seven times “at the face of The Covering.” This expression seems to mean in front of The Covering on the ground inside the Most Holy Place. This action corresponded to splattering the blood “before the veil,” that is, outside the veil in a normal sin-offering of a priest. Therefore, it symbolized that Jehovah accepted Aaron and his sons for service in The Tabernacle after forgiving their sins (see comments on Lev. 4:6 in MESSAGE 2 under the heading shall take [some] of the bull’s blood . . .). Splattering the blood seven times pictured the completeness of their covering from sin and of their acceptance for service at The Tabernacle, since he number seven was considered to be a symbol of completeness. David