The Old Testament Atonement Wayne Burger As would be expected, the word “atonement” is the key word in Leviticus sixteen. Ironically, a form of the word appears sixteen times in this sixteenth chapter (vs. 6, 10, 11, 16, 17 (2x), 18, 20, 24, 27, 30, 32, 33(3x), 34). Probably the most commonly held definition of the word “atonement” is “to cover.” But, there is no evidence that the root meaning of the Hebrew word is “to cover” (Theological Wordbook of the Old Testament Vol. I, by R. Laird Harris, Gleason L. Archer, Jr. and Bruce K. Waltke, p. 452). TWOT goes on to say that this word means, “to appease, cancel, cleanse, or forgive.” The authors also say that “the Greek equivalent in the Septuagint is usually ‘hilasterion’ which is a place or object of propitiation (a payment made), a word which applied to Christ in Romans 3:25.” The World Book Dictionary by Thorndike and Barnhart defines the English word “atonement” as “the act or fact of making up for something; giving satisfaction for a wrong, loss, or injury.” All of the events related to the Day of Atonement, but especially the events related to the animals, manifested the idea of sin being removed or forgiven. Verse thirty-three gives a good summary of the places and people who were cleansed of sin. It says, “[The High Priest shall] make atonement for the holy sanctuary (Most Holy Place), and he shall make atonement for the tent of meeting (Holy Place) and for the altar (Altar of Burnt Offerings). He shall also make atonement for the priests and for all the people of the assembly.” Thus, there were five people and places that were involved in the cleansing from sin: (1) The Most Holy Place, (2) The Holy Place, (3) The altar of burnt offerings, (4) The High Priest along with all priests, and (5) All the people. The manifestation of the cleansing from sin was demonstrated in two ways: (1) What was done with the blood of the animals, and (2) What was done with the live goat. First, the blood from the bull, and then the blood from the sacrificial goat were put in special places in special ways. Blood was sprinkled with the finger in the Most Holy Place (vs. 11-17). Next, the High Priest took some blood of the bull and the sacrificial goat and put it on the horns of the altar (vs. 18-19). A Word of Explanation In reading the New American Standard and some other English versions, one may at first get the wrong idea about the places and items to which Moses referred in this chapter. Usually, the phrase “holy place” has reference to the first room of the tabernacle as one enters from the east. But, in this chapter “holy place” has reference to the second room of the tabernacle – the most holy place in which the mercy seat and ark of the covenant were located. Notice verse two that says, “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.” Although the English translation has “holy place” one knows that it is the “most holy place.” This is seen in that it is described as being “inside the veil.” Also, the text says that in this room were found “the mercy seat” and “the ark.” Because this text uses “holy place” as the “most holy place,” the term “tent of meeting” refers to the first room – the holy place, (v. 7, 16-17). In the Hebrew language in which this section of the Old Testament was written the distinction can be seen more clearly. The Hebrew word for “The Most Holy Place” is kodesh. The word for “Holy Place” or “Tent of Meeting” is ohel moed. Probably the most difficult term to identify is “the altar,” (vs. 18, 20, 33). Is that the altar of incense that was in front of the veil, in the holy place (tent of meeting) or was it the altar of burnt offerings that was located in the courtyard in front of the tabernacle? It seems that the best evidence points to the altar of burnt offerings. The strongest evidence is found in looking at the order in which the three items that are sanctified are listed. It seems that Moses starts in the most holy place and moved eastward through the holy place, and then to the courtyard where the altar of burnt offerings was located. “[The High Priest shall] make atonement for the holy sanctuary [Most Holy Place – Hebrew kodesh], and he shall make atonement for the tent of meeting [Holy Place – Hebrew ohel moed] and for the altar [Altar of Burnt Offerings]” (v. 33). This altar is more likely to have needed cleansing rather than the altar of incense. It was on this altar that all the sacrifices for sin were made during the year. On this special day – The Day of Atonement – purification was being obtained for all objects related to the sins of the people. Speaking about the altar of incense which was located in the holy place Exodus 30:10 says, “Aaron shall make atonement on its horns once a year; he shall make atonement on it with the blood of the sin offering of atonement once a year throughout your generations. It is most holy to the Lord.” Clearly from this passage actions were performed on the altar of incense. But, the details are not given in Leviticus 23. It seems that the writer included events related to this altar without giving the details of it, when he said that the “Holy Place” or “Tent of Meeting” was atoned. Scholars are divided on whether this is the altar of burnt offerings or the altar of incense. There are points of evidence on each side. This writer agrees with the conservative scholars, Keil and Delitzsch. Even though Keil and Delitzsch seem to contradict them-selves, when studied closely they believe that it was the altar of burnt offerings that was atoned on this special day. The Scapegoat On the Day of Atonement, two goats were furnished by the congregation as part of the ceremony (v. 5). One was killed as a sacrifice. The other was kept alive, but played just as important a part in atoning for sin, as did the slain goat. In fact, this goat was called “the scapegoat” or “azazel” because symbolically, the sins of all the people were placed on him (v. 21). After the High Priest laid both hands on the goat and confessed the sins of the people, the goat was taken by another man into the wilderness and set loose (vs. 21-22). It is from this event that in the English language today we apply the term “scapegoat” for anyone who takes the blame for something for which he/she is not guilty. All scholars agree that the significance of the goat was the removal of sin. What scholars do not agree upon is the meaning of the background of the word translated “scapegoat” or “azazel.” There are four views as to the meaning and background of this Hebrew word: (1) The goat that departs, from two words “az – goat” and “azal – turn off,” (2) Associating it with the Arabic word “azala” meaning “banish,” (3) The rabbinic interpretation has generally considered this word as relating to the place to which the goat was taken, and (4) A personal being so as to balance the word “Lord.” In this way “azael” could be an evil spirit or even the devil himself, standing logically in antithesis to the Lord. The authors of TWOT say, “Actual use and meaning at best is uncertain (pp. 657-658).” Conclusion The activities of the Day of Atonement were supposed to occur every year for fifteen hundred years. These activities had to occur because the blood of bulls and goats, and the removal of sin by the scapegoat could not really take away sin. The Hebrew writer reminds us how blessed we are in that Jesus’ death, once for all, removed sin. The Hebrew writer wrote, “But in those sacrifices there is a reminder of sins year by year. For it is impossible for the blood of bulls and goats to take away sins” (Hebrews 10:3-4). He goes on to tell us about the wonderful power of forgiveness that we have through Jesus’ death. “We have been sanctified through the offering of the body of Jesus Christ once for all” (Hebrews 10:10). The High Priest of the Old Testament entered into the Most Holy Place of the earthly tabernacle. “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 us” (Hebrews 9:24). “Therefore, brethren, since we have confidence to enter the holy place by the blood of Jesus, by a new and living way which He inaugurated for us through the veil, that is, His flesh, and since we have a great priest over the house of God, 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” (Hebrews 10:19-22). Do you have a conscience cleaned from evil? You can obtain that by having your body washed as you are immersed in water for the forgiveness of your sins (Acts 22:16; 2:38). If you have not done that, let us assist you. For those who have reached the blood of Christ through being baptized into His death (Romans 6:3-4), we can continue in that blood so that we can remain clean. That is done as we walk as faithfully as possible in accordance with the word of God. “If we walk in the Light as He Himself is in the Light, we have fellowship with one another, and the blood of Jesus His Son cleanses us from all sin” (I John 1:7).
Posted on: Sat, 19 Apr 2014 09:29:44 +0000
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