Section IV The Day of Atonement
Leviticus 16:1-34
This chapter is the high point of the Book of Leviticus. Here atonement for Israel is provided. Elsewhere atonement for individual persons or things had been made possible. Here it is atonement for the priests, the holy place itself, the tent of meeting, the altar, and all Israel. It was atonement for all uncleannesses, iniquities, transgressions, and sins. Here is the point at which the Lord and His people, through their high priest, come into the closest relationship possible under the old covenant.
The seriousness of this occasion is immediately intimated by reference to the death of the two sons of Aaron, when they offered before the Lord, and died (1). The ritual of this chapter was to make possible the approach of the high priest into the presence of the Lord without tragedy. Moses is told to remind Aaron that even the high priest could not approach God directly and at will. The religious organization of Israel was like that of a pyramid. From 12 tribes only one, the tribe of Levi, was selected that could serve in the priestly position. From that family, only one man could go into the presence of God in the holy of holies, the inner shrine of the Tabernacle. This man, the high priest, could do that only on one day in the year, the Day of Atonement. On that day he could go before God only under the most carefully prescribed circumstances. The Lord is holy and is not to be approached without the utmost care that holiness be not offended. How could the otherness of God—His holiness—and the sinfulness of man be more dramatically demonstrated than in the ritual of this day with its historic and national context?
Fortunately the commentator is not left to his own imagination and insight as to the interpretation of the figures and symbols given here. In the Epistle to the Hebrews, especially in c. 9, an interpretation of the atoning, mediatorial work of Christ is given in the language of this chapter. The New Testament writer felt that the Day of Atonement was a day that prefigured the redemptive work of our great High Priest, Jesus. The values of the Levitical system and its inadequacies are peculiarly and poignantly felt in a study of this chapter from Hebrews.
A. AARON'S PREPARATION, 16:1-19
Moses was commanded to remind Aaron that he could come into God's presence only according to God's command and in the prescribed way. The penalty for carelessness here was death (2, 13). God would meet Aaron on this day at the mercy seat (2). If he were not properly prepared, he would die. Aaron was told that the must be attired correctly (4), and must present a sin offering for himself and for his house (3, 6, 11). He must offer incense that would form a cloud to cover the mercy seat (13).1 In addition he must sprinkle with blood the mercy seat (14) and the area before the mercy seat in atonement for himself and for his family. Aaron was likewise to make … atonement for the holy place (16) by sprinkling the blood of the sin offering of the people (15). In similar fashion atonement must be made for the altar (18) and the tabernacle (20). When man approaches God, even his religious acts need atonement for acceptance with God. The Berkeley Version translates v. 16, “Thus he shall make the atonement for the holy place because of the uncleanness of the Israelites, all their sinful transgressions. He shall do the same for the Dwelling, which stays with them in the midst of their impurities.”
Two goats figured prominently in the ritual of this day (5, 7-10, 15, 20-22). These were to serve for a sin offering to the Lord. Aaron was commanded to “cast lots” (8) over the two goats to select one “for the Lord” and the other to be a “scapegoat.” The one selected for the Lord was to be slain as a sin offering and its blood used in the atonement for the holy place, the altar, and the sanctuary. The second goat was kept alive. Aaron was commanded to lay both his hands upon the head of the live goat, and confess over him all the iniquities … transgressions, and sins of Israel, putting them upon the head of the goat (21). The goat was then to be led into the wilderness (22), bearing away the iniquities of Israel. Reconciling (20) means “atoning” (RSV). A fit man (21) is better “a man at hand” (Berk.) or “in readiness” (RSV).
The term “scapegoat” (8) was first used by Tyndale and has since been a part of both religious and common speech. It is really not an adequate translation for the Hebrew term ('ez'azel), and has evoked voluminous notes in the commentaries. In the apochryphal Book of Enoch 8:1; 9:6, Azazel is a demon who teaches men to make weapons of war, ornaments, and cosmetics. Ultimately Azazel came to be identified in Jewish thought with the devil. Noth says that people usually have seen in this term a reference to a “desert demon” who is to be satisfied with a he-goat sent to appease him.2 If this explanation is accepted, the purpose of the ritual would be to ward off the demon and the dangers that he presented. Here is an example of the fact that if two interpretations are possible, and one tends to drag the OT to the level of Israel's pagan neighbors, that interpretation seems to be preferred by some critical scholars.
It is not necessary to associate this scapegoat ritual with the worship of satyrs or demons of the rocky wilderness places. Actually the Hebrew word Azazel is made up of two elements: 'ez, which means “goat”; and 'azel, which could easily be from the good Semitic root “to go away.” Thus, as Snaith admits, the meaning could be simply, “The goat has gone away.”3
The passage illustrates the use of a figure for forgiveness that is common in the OT, that of sin being borne away by another than the sinner. The word which is used for bear (22) is used frequently in the OT in the sense of “forgive” (Ps. 32:1; Isa. 53:4, 12; et al. ). Thus the OT understands sin as something which has to be borne away, and forgiveness means to have another bear one's sins for him. This passage is consistent with many others in the OT. The groundwork is being laid in this and other passages for a correct understanding of the atoning work of Christ. Undoubtedly this is part of the background for a true understanding of the words of John the Baptist about Jesus, “Behold the Lamb of God, which taketh away the sin of the world” (John 1:29).
After the goat was thus sent away, Aaron was to change his garments (23), wash his flesh (24), and make a burnt offering for himself and for the people. The man who led the goat away was also to wash his clothes, and bathe before returning to the camp (26). The one who carried the portions of the sin offering (27) outside the camp for burning was likewise to wash his clothes, and bathe (28) before entering the camp again.
The solemnity of this ritual was underscored by the fact that it was considered a sabbath of rest (31) and a day of fasting. (This is the meaning of the expression, Ye shall afflict your souls (29, 31). This fast is referred to in Acts 27:9 and was the most stringent of all fasts in Israel. The ceremony of this day was to be a statute for ever (31) for Israel.
It is not difficult to draw some clear inferences from this chapter about the OT understanding of sin and its forgiveness. One is the equality of need among all men under the old covenant. Here Aaron must make atonement for himself first, then for the very Tabernacle, the altar, and the holy place, as well as for Israel. All were in equal need of atonement. Nothing in Israel was ready of itself for fellowship with or use by God. The cover of atonement was needed by all.
Further, it is obvious that no man can adequately atone for his own sins. He needs the help of another. Here it was a goat that carried away the transgressions. Israel was being taught that it needed Another to bear its sins. This is made equally plain in Isaiah 53.
Finally, the inadequacy of the Levitical system is implied. The commands for this Day of Atonement were a perpetual statute for Israel. The day must be repeated annually. Final provision for forgiveness of sin is not envisioned in this system. It cries out for a better covenant, a great Priest, and a more excellent Sin Bearer. Leviticus is not enough. It needs the Epistle to the Hebrews to find its fulfillment. But it is certain that no one will truly understand or appreciate the glory of that NT letter who has not also understood the drama presented here.