Expanded Outline of the Great Day of Atonement

1.The Most Significant days in the Mosaic economy.

A. Here the sin-offering obtained its most complete and signal meaning.

1. The Jewish Rabbis generally referred to it as "the day of covering" or in Hebrew, Yom Kippur.

a. Yom Kippur literally means "the day of covering."

b. Leviticus 16 is such a special day of covering sin, that the word atone and its equivalents occur 16 times in this chapter.

2. So called because both the individual and the whole nation receive the highest symbolic expression of expiation and atonement - prerequisite to a life of peace and fellowship with God and with the nation of covenanted people.

B. The Object or purpose of the Day of Atonement!

"In this way, he will make atonement for the Most Holy Place because of the uncleanness and rebellion of the Israelites, whatever their sins may have been."

V. 16

a. Must atone for the Most Holy Place.

b. Aaron is not pure enough nor his household. v6

c. The Israelites are unclean and in Rebellion!

1. To establish through what may be called a "system prophecy" the need and reality of Christ - the real sacrifice for sin.

a. To impress on Israel the consequences of sin.

2. To present atonement for sin as God accounts sin - and not as man may record our wrongs.

a. Too often man is not aware of the covert wrongs we do - Leviticus 5:15,17; 4:2, 13,22,27,etc.

b. Man often lacks in the devotions his God deserves.

3. Atonement must be universal - applying to all covenant people and all the sanctuary and instruments of their worship to God.

a. Aaron and his household - the priestly family - v.6

b. The Holy Place and the Tent of Meeting - verse 15-17

c. The Altar of Burnt offering in the outer court - vs.18-19

d. The whole congregation of the people of Israel - verse 20,22,33.

4. The impossibility of any system of "one sacrifice-for-one-sin" ever meeting the need of God and of the people.

a. The utter insufficiency of the daily sacrifices to cover every daily sin.

b. And this aggravated by the lack of an adequate consciousness or awareness of sin on the part of the priests and the people.

c. And, there were not enough animals or priest to go around for all the people.

5. The Holiness of God is more vindicated - for:

a. Every sin must be atoned for before the worshiper is accepted by God.

b. And His "residence" among sinful people must be purged of contamination by association - Leviticus 16:16,19.

6. The total dependence of the people on the finished work of the Great High Priest is established.

a. Of course this only stands as a type of the High Priestly ministry and work of Christ set forth in the book of Hebrews.

b. For both Aaron and the multiple sacrifices of that day only foreshadow the total ministry and sacrifice of Christ.

7. The promise of God: "for I will appear in the cloud on the mercy-seat" -Leviticus 16:2 - promised Divine mercy for Israel's sins.

a. The total nature of the God-ward sacrifices are established.

b. He is the One to be appeased for sins against the Tables of His covenant.

8. To convict Israel of its sinfulness before the God they serve.

a. And to give them a period of genuine repentance for those sins through fasting, afflicting themselves, and mourning over the injustice of their sins and transgression.

b. And offer them an occasion for spiritual renewal in their allegiance to God.

. And to enjoy again the conviction that all is well between them and their God- through His acceptance of the ceremonies of the day.

9. To send the accumulation of their sins "out of the camp" on the head of one of the goats.

a. It symbolized the sin bearing function of the Messiah.

b. Whether they understood it or not!

10. To identify all who entered into "the spirit of the day" (LXX) and to "cut off from the people those who do not. Leviticus 23:27. (Yes, God does watch the assembly of the people to see who is in the spirit of the day."

1. The Divine Grace of God was at work under the law as it is for us today.

   a. But for them it was not through the law – so states Romans 1:17 and 3:21 – such “righteousness” was “apart from the law.”

   b. Romans 10:4 states, “For Christ is the end of the law for righteousness to all who believe.”

   1) So, the law of justification by faith did not begin with the new covenant

   2) Habakkuk 2:4 stated that “the righteous shall live by faith.”

   3) Romans 4:2, says that even Abraham was made righteous by the law of faith.

   4) And David pronounced the same blessing on men under the Law who live by faith – Romans 4:6-8; Psalms 32:1-3.

2. The Jew enjoyed forgiveness of sins, and KNEW IT is evident from these verses.

   a. Psalms 32:1-11 sins not imputed, they are covered and “you have forgiven the iniquity of my sin.”

   b. Psalms 103:1-22 -David personifies his soul and then has his soul sing God's praises for His forgiveness.

   1) Note well verse 10 - “He has not dealt with us after our sins, nor rewarded us after our iniquities.”

   2) Also in verse 12 - “ as far as the East is from the West, so far has He removed our transgressions from us.”

   c. Plasm 51:1-19 – a Psalm of repentance and assured forgiveness.

   d. Micah 7: 18-20 – God “treads our iniquities under foot; and he will cast all their sins into the depths of the sea.”

   e. See 2nd Samuel 12:13 – Nathan informs sinful, penitent David - “YHWH also has put away your sin; you shall not die”,even if other dire consequences will yet derive there, from David and his family.

   f. As will be seen at the end of this study on the Day of Atonement – Israel knew its sins were placed on the head of Azazel and sent”out of camp.” Leviticus 16:22

   g. Zechariah 3:1-6 – Joshua the high priest, before the “Angel of YHWH who was standing by.”

3. The Time of The Year was Significant

A. Being on the “tenth day of the seventh month” Leviticus 16:29..

1. Ten in the Hebrew number system stands for completion, or any multiple of ten was significant in Hebrew symbols.

2. The 10 antediluvian patriarchs (Genesis 5), 10 righteous men cold have saved Sodom (Genesis 18:32), 10 plagues of Egypt (Exodus 8-11), the 10 commandments (Exodus 20) etc.

B. The “seventh month: was also significant as a symbol of God's work.

1. The number 7 and its multiples appear over 600 times in the Bible. - This intensifies its symbolic value.

2. Generally, as in the Sabbath itself, it is implied salvation of God.

4. The Preparation for the day's ceremonies were imposing and elaborate for all parties involved - priest and people.

A. The People - See Leviticus 16:29-34; 23:26-32

1. No work or servile labor for the day.

a. It was to be a "Sabbath-sabbathon"=Sabbath of solemn rest.

b. Otherwise called a "high Sabbath" by the rabbis.

2. "And you shall afflict your souls" - verse 31; Leviticus 23:26-32.

a. The affliction expressed itself in solemn fasting -See Psalm 35:13. b. And like visible sins of sorrow for sin - showing repentance.

c. In individual and public show of humiliation for sin.

3. Each Israelite was expected to see himself and himself alone in the sacrificial reparation of that day.

a. If he failed to enter into the spirit or tenor of the day's activities, he would be cut off from the people - and from God - Leviticus 23:26-32.

b. If he did not afflict himself, he would lose his fellowship with Israel and God. V. 29

c. If he violated the command to fore go all labor on that day, the punishment was to be the same. V.30

4. This was a day of holy convocation according to Lev. 23:27.

B. The High Priest must undergo several special activities in preparation for his unique function on that day.

1. The High Priest alone conducts all functions; "there shall be no man in the tent of meeting when the High Priest goes in." Lev.16:17

a. No series of sacrifices so clearly foreshadow the sacrifice of Christ as these on this day.

b. And no priestly ministry so beautifully pictures the unique work of Christ as our great High Priest.

c. Since Christ would have no help from man making atonement, then Aaron, His shadow Priest could not have any help.

d. No one else was allowed in the tabernacle until Aaron "has made atonement for himself and for his household and for all the assembly if Israel." V.17

2. The other priests, who on other occasions served continually in the Holy Place, must on this day leave all ceremonies to Aaron.

a. They must take their place with other sinners for who atonement is made.

b. That Aaron made atonement for himself and the priests is seen in Hebrews 5:3; 7:27;9:25.

3. The High Priest could officiate only after certain elaborate ceremonial preparations:

a. First, he must bath in water and wash his entire body. Lev.16:4.

1) The Hebrew word for bathe here is not the ordinary Hebrew word used in ceremonial washing.

2) Rather the same washing required for the consecration of priest and the cleansing of the Leper.

3) Thus, the High Priest who draws near to God must be wholly clean and pure of body.

a) Symbolic, as anyone who draws near God must be pure.

b) Most symbolic of the moral purity of Christ.

4. Special robes for Aaron used for this occasion alone.

a. "Herewith shall Aaron come into the Holy Place." V.3

b. He must lay aside his "bright colored garments for glory and beauty" - Exodus 28:2-3 - the normal robes for ministrations.

1) There are the "garments to sanctify him" Exodus 28:3.

2) They were made of linen cloth in colors of gold, blue, purple and scarlet - Exodus 28:5 - For in this way, he functions among men and his dignity is unsurpassed and his clothes draw attention to the glory of his office of mediator between man and God - V.2 "Holy garments."

c. Now he dresses himself with pure unadorned white linen coat, breeches, girdle and mitre - But in the presence of God, he stands stripped of all honor and his true status is portrayed in the simplicity of the dress.

1) As the Christ 'unclothed" or emptied Himself of all external expressions of His deity. (Phil.2:5ff)

2) And "clothed" himself with the garments of lowly, ordinary priest in the work of God.

d. Aaron normally wears a girdle of gold, blue, purple and scarlet - but on this day even his girdle is pure white linen.

1) White is symbolic of purity - of Christ

2) Unadorned status stands for the humiliation of sin.

e. He wears the High Priest's turban of white with the golden crown on top with the inscription: "Holy to YHWH" Exodus 28:36.

C. The Stages of the Ritual for the Day of Atonement.

A. Reception of the Sacrifices. Leviticus 16:3-5

1. According to the Targum (Aramaic translation of the Hebrew Bible), the sacrifices were penned for a week prior to the Day of Atonement.

a. They were examined scrupulously for blemishes.

b. Christ was tried and the judge (Pilate) declared "I find no fault with Him.: Luke 3:4,14; John 18:38; 19:4,6.

2. The animals required for the ceremonies

a. A Young bull for a sin offering for Aaron and his fellow priests.

b. A ram for a burnt offering for Aaron and his fellow priests.

c. Two he-goats for a sin offering for the congregation.

d. And one ram for a burnt offering for the congregation.

B. Presentation of the sacrificial animals to YHWH

1. Concerning the goats for the sin-offering, it is said: "and he shall set them before YHWH at the door of the tent of meeting" - V.7

2. Obviously for YHWH to examine and accept.

C. Aaron casts lots for the two goats: - "one lot for YHWH, and the other lot for Azazel" - V. 8.

1. Edersheim, Alfred, The Temple, says that this was done by placing two identical lots [or cubes] in an urn, and one was drawn and placed over the head of the first goat.

a. On one of the cubes it was written: "for YHWH" and the other "for Azazel."

b. But the scarlet cloth was tied around the neck of the goat for YHWH - indicating that it was the one to die.

2. The he presented the goat "for YHWH" probably as a request that God accept its life as a substitution for the life owed by the people

3. Both goats remain standing before the Lord while the ceremony of the priest's sin offering, the bull, was conducted.

D. Aaron then kills the bull of the sin-offering for himself and his house - the priestly family.

E. He Enters the Holy of Holies and Sprinkles the Blood.

1. But first, he takes both hands full of incense and a censor of coals taken from the altar of incense ("before the Lord.)". V.12

a. His first action is to put the incense on the "fire before YHWH" so the cloud of incense may cover the Mercy Seat. "I will appear in the cloud over the mercy seat" - V.2

b. Thus, the burning of incense became a "cloud of incense" so that it "may cover the mercy-seat that is upon the testimony" V.13.

1) The mercy seat was the place noted for the appearance of the Shekinah Glory= the presence of God.

2) The mercy seat was the lid that covered the Ark of Covenant located in the Holy of Holies - Exodus 25:12ff.

3) The Covenant had been broken by every sin that was atoned for on this day.

4) Mercy seat does not mean a place for God to sit. It is the idea of a place of mercy.

c. The burning of incense was essential for Aaron: "lest he die" - V.13.

1) Since incense was a symbol of prayer it seems that Aaron was offering a prayer to God that he not be stricken down for his unworthiness as a sinful man by coming into God's presence.

2) The prayer would also be that God accept the ceremonies of the day as a genuine expression of Israel's will to be forgiven for their sins.

3) In later years, the Jews developed a tradition of tying bells to the legs of the High Priest so they might know if he was struck down.

2. Secondly, he sprinkles the blood of the bull.

a. First, with his finger, on the mercy seat "on the east" which signifies the God ward nature of the application.

b. The he sprinkles blood"before the mercy seat...seven times."

1) Evidently on the floor for the ceremonial cleansing of the Most Holy Place where priestly representation takes place.

2) Verse 16 indicates that the residence of God among sinful man had defiled that residence simply by association.

3) But also because of the sins atoned for within its precincts.

F. Killing of the "goat for YHWH" by Aaron is next; the "goat for Azazel" still stands "before YHWH" for later use.

G. Sprinkling of the blood of the goat of the sin offering for the people.

1. "As with the blood of the bull" - V.15

a. On the mercy seat and before the mercy seat 7 times.

b. Then he makes atonement for the Holy Place because of the uncleanness of the children of Israel" - which is likely in reference to the Most Holy Place - V.16a.

c. Perhaps verse 16b indicates that such action also "atoned for the tent of meeting, that dwells with them in the midst of their uncleanness" - being the Holy Place.

2. Thus, before finishing with the sprinkling of the blood, atonement had been made for:

a. The Most Holy Place V.16a

b. The Most Holy Place or Tent of Meeting 16b.

c. For Aaron, the High Priest, and his house hold and all priests. V.17a.

d. And for all the assembly of Israel. V.17b.

H. With the blood of the priest's bull of sin-offering and the blood of the people's goat of sin-offering mixed together - Aaron now sprinkles the altar of burnt offering in the court yard.

1. And thus makes "atonement for it" V.18

2. He first applies the blood to the "horns of the altar round about" (or on all the horns) to "make atonement for it."

3. Then with his finger he sprinkles blood on the altar seven times

a. "And cleanses it and hallows it from the uncleanness of the children of Israel." V.19

b. This probably has something to do with the many sacrifices offered there for sins and trespasses throughout the entire year.

4. There seems to be some kind of justification of God for His granting fellowship to a sinful people.

a. Romans 3:25-27 would declare that the Cross of Christ was "set forth" to show that He was "both just and the justifier" of the spiritual Jew under the OT economy.

b. Were it not for the blood of Christ, there would be no moral justification for God to extend fellowship to any man any time.

c. His precious blood sanctifies the relationship and vindicates God in His expressions of grace and mercy to sinful man under the

Law of Moses - and even today under the Law of Christ.

I. Verse 20 and the "Goat for Azazel" with Aaron laying both hands on head of the goat.

1. In all other sacrifices only one hand was laid on the victims head.

2. But here two are required here because of the two goats. This in and of itself is a two part ceremony. Since the first goat that dies cannot be brought back to life to transact the second part of the ritual, the principle is set forth that sins are forgiven on the basis of the first goat. The second goat tells us that our sins are removed and forgotten.

3. In verse 10, the goat was "left standing alive before YHWH."

a. "To make atonement FOR him (ASV), WITH him (KJV), or OVER him" as the Hebrew actually reads.

b. Verse 21 has Aaron "confess over him"all the sins of Israel.

c. Further: "and Aaron shall put them (sins) on the head of the goat.

d. Verse 22, the goat" shall bear on him all of their iniquities."

4. According to verse 20, this is the State of Presentation of the goat.

5. The confession of all of Israel's sin and transgressions against God and man was required by Aaron.

a. This would probably involve a long list of all possible sins and trespasses rather than a specific catalog of known sins or trespasses.

b. There is no indication that the priest kept records of all specific sins Israel committed each year.

c. Thus all conceivable sins of Israel were viewed as being placed on the head of the goat.

J. Sending the live goat into the wilderness and releasing him.

1. One man, possibly not a priest - was to stand by for the removal of the goat.

2. Verse 26 hold the man ceremonially contaminated.

a. Simply by association he was viewed as unclean (16-20)

b. He must wash his clothes and bathe his body before re-entry into the camp.

3. The goat was released alive into the wilderness

a. Later years, the Jews developed the practice of pushing him over a cliff to keep it from wandering back into th camp.

b. Do not need all those sins brought back to camp.

K. Aaron now re-enters the Holy Place.

1. He removes the white robes "of humiliation" and leaves them in the Holy Place - V.23.

2. "And he shall bathe his flesh in water in the holy place" V.24 to cleanse himself from any defilement because of contact with sin or sin sacrifices.

3. He now re clothes himself with the bright colored garments "for beauty and glory" which are his normal robes of His High Priestly ministry and suited to his dignity as a type Christ.

L. L. He offers the burnt-offering - the first ram for the priestly family and the ram for the whole congregation - and this offers some unusual and unexpected questions about the immediate need for further atonement.

1. The ritual follows the stages of the regular burnt-offering.

2. In this sacrifice, as in all burnt offerings, it is a sacrifice of consecration. Atonement was not the idea here.

[without the blood of Jesus, how short are we in our consecration]

3. But that day had particularly signaled the defects of Israel's devotion and consecration.

a. If one offering after another offering, Israel's devotion and consecration was still not good enough, what does that say?

b. Only through Christ are our expressions of worship made acceptable. Hebrews 13:15; 1st Peter 2:5; Ephesians 5:19-20.

M. The Fat of the sin offering for the priests and for the people shall be burnt on the altar of burnt offerings - or -"fumed." V.25

N. The bodies of the priest's sin-offering, the bulls and that of the peoples goat of the sin offering is to be burned "outside the camp"

as was to be done with all sin-offerings for the Priests and the whole congregation. Leviticus 4:12,21

1. The man or priest that carries the bodies are ceremonially unclean.

2. Cannot return to camp unless bathed. V.28

I. Ritual of the Day of Atonement in Review.

A. Reception of the Sacrifices.

B. Presentation of all the victims before YHWH

C. Aaron casts lots on the two goats.

D. Killing the bull of the priest's sin-offering.

E. Entering the Holy Place - and

1. Burning of Incense

2. Sprinkling of the blood

F. Killing the goat of the people's sin offering.

G. Sprinkling of the blood of the goat.

H. Sprinkling of the blood of the bull and goat mixed together on the altar of burnt offering.

I. Presentation of the Goat "for Azazel" by Aaron, together with the laying on of hands (both hands), on the head of the goat by which Aaron entails the confession of all Israel's sins.

J. Sending the live goat into the wilderness and releasing him.

K. Aaron re-enters the Holy Place, disrobes and changes clothes.

L. Offering of the burnt offering for the priests and the people.

M. "Fuming" the fat of both killed sin-offering sacrifices on the altar.

N. Burning the bodies of the two killed sin-offering outside the camp.

II. The Meaning of Azazel - the word - what does it imply?

A. Azazel is a proper name, just as YHWH - or at least some Hebrew scholars believe.

1. As a noun with an inseparable preposition- "for Azazel"

2. We normally refer to Azazel as the 'Scape Goat.'

3. The etymology is doubtful and has given rise to many conjectures more or less to be rejected.

a. William Gesenius says simply that it stands for "entire removal." in A Hebrew and English Lexicon of the OT, page 736.

b. Benjamin Davidson,The Analytical Hebrew and Chaldee Lexicon, page 594, more properly interprets the Hebrew root to mean "to make strong, to strengthen" (Ecclesiastes 7:19; 1st Chronicles 5:8)

c. So, if the two ideas are combined then we have the idea of a "strong removal or triumph over sin."

B. To be noted: both goats are ONE sacrifice only - a unit.

1. Leviticus 16:5 states so." And he shall take of the congregation of the children of Israel, two he-goats for a sin-offering." (both only make one offering).

2. The singular form indicates the unit idea.

a. Not as the two doves of other sacrifices.

b. And not divided in covenant fashion.

3. Both goats were "set alive before YHWH - V.7

4. The function of the unit sacrifice is clear - it is to atone for Israel's sin and remove them from the camp.

C. Obviously the two goats expressed different aspects of the atonement process.

1. The first goat by dying symbolizes the MEANS of reconciliation between God and man.

2. Whereas, the second goats symbolizes the EFFECTS

a. Psalms 103:12" As far as the east is from the west He has removed our transgressions."

b. 2nd Samuel 12:13 Nathan says to David, ""YHWH has put away your sin.

D. Some Far Out Explanations by some Noted Brains.

1. Some suppose that Azazel is some evil spirit that inhabits waste and desert lands - like the "water less place" of Matthew 12:43 and Luke 11:24.

2. Others claim that Azazel is really Satan.

a. Since he caused those sins he just gets them back.

b. Accordingly, he (Satan) bears the sins.

3. Still others suggest on the basis of Leviticus 17:7,9 some kind of demon worship, in which the goat would be sacrificed in the wilderness.

a. Leviticus 17:7 demands that no man of Israel shall "sacrifice their sacrifices to a he-goat, after which they play the harlot."

b. The same sin of idolatry was still practiced by Jeroboam in 2nd Chronicles 11:15ff.

c. Such would come from the Egyptians who worshiped the bull and the he-goat.

e. Anyway, for obvious reasons this must be rejected.

) It is condemned in Leviticus 17:7 and again in V.9

2) Anyone who did such a thing was "cut off from the people."

3) Therefore, it could not have anything to do with Azazel.

4. One variation of the Satan idea seems to have little more reason in it to bolster its claim for our attention - but even so, it is still be be rejected even if some areas may be true.

a. Scripture teaches that Satan has power over man ONLY because of our sins.

1) 1 John 5:19 - "the whole world lies in the evil one."

2) Hebrews 2:14 - fear of death is attributed to the Devil's claim over men - which fear Christ destroyed.

3) He is the accuser of God's people.

a) Job 1:9-11; 2:4-5 - Job himself

b) Zechariah 3:1-6 - Joshua the High Priest

c) Revelation 12:7-12 - the great accuser is cast out.

b. According to this theory, to this Evil one, the Accuser and Adversary of God's people of all ages is sent this goat.

1) The goat bears the sins of Israel on his head but they are forgiven.

2) For the first goat slain, it blood offered and accepted in the sanctuary.

3) This shows that God accepted the sacrifice.

c. So the purpose of the second goat is to announce to Satan that his power over Israel is gone.

1) His accusations are now out of place.

2) And this predicts the future atonement to be effected by Christ.

3) And the total overthrow of Satan's claims against God's elect - Romans 8:32-34 and Revelation 12:7-12.

III. Further implications of the sacrifice of Christ.

A. As the High Priest, he acted alone

1. He was the bull of the priest's sacrifice for sin.

2. He was the goat for the people's sacrifice for sin.

3. He was the ram for both the priest's and the people's burnt offering.

4. His blood was sprinkled in the Holy of Holies, and the Tent of Meetings, and the Covenant and all Covenant people's conscience.

a. But this was not in the shadow tabernacle, but in "THE WHIICH THE LORD PITCHED AND NOT MAN" - Hebrews 8:2; 9:11

b. And it was not with the blood of bulls and goats "BUT THROUGH HIS OWN BLOOD"- Hebrews 9:12

5. As the sacrifice in keeping with typology "JESUS ALSO....SUFFERED OUTSIDE THE CAMP" - Hebrews 13:12 - as the sin offering of the Law were burned outside the camp.

6. The two goats symbolize one unit.

a. As the first goat, Jesus died to atone for sins, thus He is the cause of our salvation.

b. As the 2nd goat, He survived the sacrificial death in His resurrection - and bore our sins "outside the camp," as He put away our sin by the sacrifice of Himself. Hebrews 9:26

B. Again as the High Priest He did not die - only as a sacrifice, but even His death as the sacrifice, He is a functioning priest.

a. For he penetrates the veil of the Temple and rends it forever.

b. As He "entered not into a holy place made with hands...but into heaven itself, now to appear before God for us." Hebrews 9:24

c. And now as the "High Priest" on the "right hand of the throne of Majesty in the heavens," He is the permanent "Minister of the sanctuary and of the true (reality) tabernacle" Hebrews 8:1-2.

d. And as His priesthood is "unchanging" and since He lives forever, "He is able to save to the uttermost them that draw near to God through Him, seeing He ever lives to make intercession for them. Hebrews 7:24-25.

a) He continually stands as a "propitiation" for our sins.

b) And as Priest Eternal, He continually applies the benefits of His sacrifice in our behalf.

Lane, Leviticus 16:1-34; Exodus 30:10; Leviticus 23:23-32; Numbers 29:7-11