The Book of
LEVITICUS
by
GORDON J . WENHAM
WILLIAM B. EERDMANS PUBLISHING COMPANY
GRAND RAPIDS. MICHIGAN
SCHCU' OLC
AT C L ■ , bMONTT
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23J Aifi'crron d v r , i t . Grwerrf Herpidff. iff ch
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Prim r d in the LI oiled Stales o f America
LJbrarjf o f Congress Cutiilanlug In PuhUenttau Data
Bible. O. I . Leviticus. Wenheun, 1979.
The book erf Leviikui.
<The N e w Intemadoruil Commentary on the Old
Tejiiumerit: v . J)
Includes index.
1. Bible. 0. T. Leviticus— Ccmoirninncs.
J. Wenhnm. Gurdon J. LI. Title. I I I . Series.
US 1253 l*KM 222\B’Q77 79-99
I S B N 0-8028-13 5.1-X
r t i t Bchjk o f Lev mens
sarily morally culpable; it dues nut always require a sacrifice to
eliminate its effects. But it doc make* h person unfit to enter the
sanctuary. Yet the unclcanncss rules arc so wide-ranging that inevi-
tably someone is going to infringe them unwittingly and Thereby
polluic the sanctuary and make it unfit for the presence of Clod. I’he
main purpose of the day of a tun cm cm ceremonies is to cleanse the
sanctuary from I he pollutions introduced into it by the unclean
worshippers (ef. 16:16, 19). Without a purpose such as this There
would have been little point in rhe high priest pulling his life at risk
by entering into the holy of holies. The aim of these rituals is to make
possible God s continued presence among his people.
TJie 5/rarnjre o/' Z-rWffCrtj ffl
The day of atonement ceremonies were complex* and their descrip-
tion in this chapter is correspondingly involved A certain amount of
repetition efl key phrases (e.g., H make atonement for himself/' etc.,
vv. 6. I L 17, 24. 33. 34; “a permanent rule/' vv. 29. 31. 34) is found,
but on the whole the style is more discursive 1han elsewhere in the
book. 11 may he analyzed as follows:
The prescriptions for the day of atonement
L-2 Introduction
3 - 5 Animals and priestly dress needed fur the ceremonies
6-10 Outline of the ceremonies
11-28 Detailed description of the ceremonies
H-19 the blood-sprinkling rites
20-22 I he scapegoat
23-28 cleansing of the participants
29-34 The people's duty
The introduction (vv. 1-2) is typical of Leviticus. The final
section ( w . 29-34) also contains a summary of the main rituals
(W. 32-33) analogous to Ihose found at the end of chapters 11. 13.
14, and 15. An outline of (he ceremonies is given (vv. 6- 10) and then
they are described in detail ( w , 11—28). The same pattern is found
elsewhere in Scripture le.g., in Deut. 27 cf r vv, 2-3 with 4-Kk
fnfroductioM (7-2}
■V/rr fAe deuj/f of /Ae hro sohj rj/ Aaron (,v. IL This flashback to
ch. 10 places lhe laws about the day of 3[on em ent firmly in a specific
historical context: they were revealed Io Moses to prevent any other
priesls meeting an untimely death w hen Lhey served in the laberna-
22S
16:1-34 Purification of t h e Tabernacle
clc. This shows once again that Leviticus is basically concerned to
relate the history of Israel, m ihc course of which Lhe Law was
given?
77ie Lord said to Mmes (V. 2|. As in chs. 8-10 the laws that
concern the priests are not revealed directly to the priests or even to
the high priest Aaron, but to Moses, This underlines Muses' special
place in the Israelite hierarchy: he is superior even to Aaron the high
priest. He is the great mediator between God and man. ITte pecu-
liarly exulted role of Moses rups through Exodus to iJetlfcronomy,
and it is evident here as well.
The basic precaution that Aaron must take to protect himself
is not to gn at any tone into the sanctuary behind the curtain (V. 2).
He cannot enter into the innermost part of the tabernacle, the holy of
holies where the ark was kept, “at fitly time." The Hebrew phrase
translated here "not . . . ut any time" could imply a total prohibitidn
against entry. However, the context makes il clear that with proper
precautions lhe high priest may enter the holy place once a year. The
reason whj Aaron may not enter the innermost sanctuary whenever
he likes is that il houses the ark on which lhe merry is found. It
is there lhai God comes to his people. In lhe heart of the tabernacle,
hidden in a cloud (cf. Excd. 24:15ff. h God used to appear. Before
the tabernacle had been built God had come to his people on Mount
Sinai. Now he dwells among them in lhe innermost part of the
sanctuary. Familiarity can breed contempt. These laws drive heme
[he truth that God is just as holy and demands just as much rever-
ence when he dwells permanently with Israel as on the first occasion
when he appeared on Sinai (Exod. !9h
I , CL comment on I ; I m d d i . R: "frdiniiiwry CM?wrv. lawns,' 1
2 H e b . fcfirp/jflFrf. The m.usl Jipprupnul e wuy to tnuisliJle itin 1crm ii disputed
Probably it is connected w i t h " t o make atonement/' is is suggested hy th*
Greek tNHwlMifln IpropitlBlion) ;iiid t h * iriliet undent vertinas, The Ln-
glij'h rendering mr ry seul reflects the idea lhn1 thi 1* pun uf the nrk Wtii used fur
.itonemnnL l he nation at il being a "scat" camea Ln?m remarks such ns Ph. 49:1,
‘■‘■(ht L o r d rcifins. . Hi! sits enthroned upon the c h e r u b i m . " These cherubim
llunked the mercy seal (E\CHi 35:1" - 22,i. rii.ikirig i i ktok Tike k throne.
Many echoing. however, have undated fcuppdrt’f w i t h Arah. Jkqfufa, " t o
COVer,' 1 mfrd trans] file iE r ’lid , c o v e r / ’ ITitr ptiiusi bsl11> ui Ihis etymology depends un
rtiriirtinjj ‘*10 covet l i n - " If this i s rejected lice our discusslnn above un
pp. 59ft), i t sccrtiti unlikely ihid JtfWflrrr mean* merely “ i r d . " l r was a sort nf l i d for
eJi* .uk r but i t was much more. It was. the place where Oud’* jilofy up num nd und
where ultmen i t n t wfti made nnce a year The etymology cit Jhrppprrt doc* n u t concern
the biblical writers: what Is sU'cSseii here and in F i n d . 15:22 ii then i t Is the place
where “ I will m « l with y n u t . and speak ilh you ' M - CrMl. Z 4 W K9 [1977?.
pp. I L 5 - 18. i i i i£es;&- rm F yprinn derivation, and Ihuil ALrppiir t f rntnjis /ir
ifiintpliic)-
229
The Kotik of Leviticus
tfajfc 7?r /br Fftt* GrrenMuwrr (5-5 J
Certain things had to b e prepared i n advance fur the ceremonies of
the day of atone menL These included a bull for u purification offer-
ing and a ram for a burnt offering, both sacrificed on behalf oi the
high priest (v- S). and two goals arid another nun for the congrega-
tion (v r 5), Regulations governing the selection of sacrificial animals
orc found i n Lev. I and 4.
The high priest also had to wear a special set of vestments for
most of the ceremony, listed in v. 4: a shirt, shorts, sash, and
turban all made of linen. I n other words a simpler, less flamboyant
dross than usual must be worn by the high priest. H i s proper high-
priestly uniform is described i n E x c d . 28. Beautiful colored mate-
rials, intricate embroidery! gold and jewelry made h i m look like a
king. 1 On the day of atonement he looked more like a slave. His
outfit consisted of four simple garments i n while linen, even plainer
than the vestments of the ordinary priest (fixed. 39:27—29). The
symbolic significance of these special vestments is nowhere clearly
explained. Undoubtedly they draw attention to the unique character
of the occasion. On this one day Lhc high priest enters the "other
w o r l d / 11 into the very presence of God. H e must therefore dress as
befits The occasion. Among his fellow men his dignity as the great
mediator between man and God is unsurpassed „ and his splendid
clothes draw attention to the glory of his office, Hut in the presence
□f God even the high priest is stripped of all honor: he becomes
simply the servant of the King of kings,. whose true status Is por-
trayed i n lhe simplicity of his dress. Ezekiel (9:2—3, LI; 10:2, 6 - 7 )
and Daniel (10;5; 12:6-7) describe angels as dressed i n linen, while
Rev, 19:8 portrays the saints in heaven as wearing similar clothes.
Our/tm* vf /he Ctremorty (O-/0I
Verses 6- 10 summarize the order of the day's events,
(1) Aaron offers I he bull us u purification offering for himself and the
priests { v , 6)„
(2) Aaron casts lots to decide which goat is to be sacrificed as a
purification offering for the people* and which i s lo be sent into
the wilderness (vv, 7-8).
(3) The goat for the purification offering is sacrificed (v. 91.
1. On the symKiEc siHJiiJkwnrc k?l lhe high priest' s j m t T K i m sec utwvr on 8:6- 9
*, CT E R . Leith, re anrf CrWrtJwuflJnzfriHi. p. 86 ftjr the ftymlxiltc iucnlficMiGE
uf the diffrrrnl pajls of the tabernacle.
230
16:1-34 P u r i f i c a n o x o f t h e Tabernaclk
(4) The other peat is h rough! before lhe L o r d and then despatched
to the wilderness <v<
Verses S and ID both describe the goaf sent into the wilder-
nuss as the g n a i / b r The meaning of this phrase is discussed
lurLhcr in the comments on v , 22.
7/re .WiW'n Oremony Dcjcri etf in Dt rciil
The hioo rmWXns ri/p (//-/
The first part of 1hr ceremony is a purification offering on behalf of
Aaron and (he priests ( v v . 11-14). This bears certain resemblances
to (he purification uflrring for I he anointed pries! described in 4 : 3 -
] 2: i n both cases a bull is the sacrificial animal (16:11; cf. 4:3), there
is a seven-fold sprinkling of its blood (16: 14; cf. 4:6). and the unused
parts are burned outside the camp (16:27: cf. 4:11-12). Where this
purification sacrifice differs from (hose described in ch. 4 is i n the
place where the blood is sprinkled. I n the ordinary priestly purifica-
tion sacrifice the blood was sprinkled on the outside of ihe curtain
leading into the holy of holies, and on the incense altar which whs
also outside lhe cumin.” This time, however, rhe blood is taken into
the innermost sanctuary and sprinkled on the mercy scat on tup of
the ark t v . 1-1).
Entry into the holy of holies is fraught with danger. To protect
himself from the wrath nf God. the high priest has to prepare a
censer full of hot charcoal taken from the attar of burnt offering in
the outer court and put in i t fine incense. The smoke of the incense
was to L’nb-er (/r JNewy jeaf. su that lhe high priest would not he
killed (w; 12-13). The must obvious explanation is given by Hertz:
Uj
thc purpose of the incense- smoke was to create a screen which
would prevent the H i g h Priest from gazing upon the Holy Pres-
ence. " ,fi KciP suggests that the incense was to prevent God seeing
the sinner.. Insofar as the incense is said tn cover the mercy seat
rather than the high priest t v . 13), the former interpretation seems
the more plausible. Nevertheless, sometimes incense can avert
God's wrath (Pl. 141:3; Num. 1 7 : l l f f . [Eng. 16:46ff r ]K and this idea
may underlie (he use of incense 11 here.
I n the detailed account of the ceremony ( v v . 1 I-2K) the sec-
ond stage, the casting of lots over lhe goats, is passed over. All that
5. For thr Icuition of tlvese items the rtadcr i l referred to lhe dliwrum on p "»l .
ft. Hefti, p. 15ft; C± Hatfmnitil I . P- +47.
7. KciL p. W.
fl, See further M 1 ' 7 30 (I960U p- 12R.
The Book of Lrvmcus
needs explanation lists been said in Hie summary in vv> 7—B. rhe
Mishnaic Lrauudc Yonrin fills Dill lilt details of this pRTt of the cere-
mony* While its law probably reflects the practice in Jerusalem
before the destruction of the temple in a.i>. 70, and it is uncertain
whether (he same procedure was followed in OT times, its descrip-
fiun has some interest in the absence of other information.
I he two goals were stood before the high priest- one on the
right and one on the left. Two lots were put into an arm one inscribed
" t o the Lord.1' the other " t o Azazel/’ The high priest put his hand
into the urn and took out one lot in each hand and plated them on the
head of the goatSu Then everyone could see which would be used as
a purification offering and which would he sent into the wilderness/
The third phase of the ceremony tvv. 15-19) involves the
sacrifice of the goal "for the Lord" as a purification offering on
behalf of I he people. The hull was offered on behalf of the priests;
the goat is offered on behalf of the people and its blood is used in the
same way as rhe bull's. It is sprinkled seven limes on and before the
mercy seat (v. 15). Presumably on this occasion too Aaron could
enter only under the protection of a cloud of incense (v. I?, cf r
The obscure phrase in the second half of v. I6< jo Ae mifj/ rfp
/or /Ac ftvr/ ej/ seems to refer to a similar sprinkling <if blood
in the outer half of the tent where the altar of incense stood. 111
Enod. 30:10 says that the incense altar must be sprinkled with the
blood of a purification offering once a year. The rituals in this part of
Lhc lent arc again alluded to in Lhc summary in v. 20: tAe Jtrncluajy,
i.e. t innermost holy of holies; tent o/mee/m , i.c. , outer part of the
tent; flfrfir, i.e. B the altar of burnt ulTcnng in the main courtyards
After the holy of holies and the holy place had been cleansed,
the outer shrine had to he purified by a seven- fold sprinkling of the
main altar1 1 of burnt offering with the blood of the bull and the goat
(v. 18). Using the blood of bet h animals symbolized the fact that the
altar had to he cleansed from the defilements of priests and people.
See Yirnin 4- I f
10. Kril.p. 400.
11 Verse 18. " t h e attar which es h-dliue L a r d / ' » taken by Jewish canunerltUloTB
le.g., Hertz, p. 158, tti id I , p 450) to refer to the golden iiKense al Lar i n the
holy pbtri. This b dtfsenbed nt being “before the 1 nnd" i n 4:7 ;md JK. and they
identify 1hr atiiuit currtnuuidwi here w i t h tbM i n Exud JC: JU. However . must
rnenhilun believe that the rd tar of HuhlI -..iLiilke is intended here. Siifrifigtt i m this
id Lar are said in take Lict? before the L o r d (c.g.+ 1:3, 5, etc.) Where the incense altar
is referred tn, il defined ns being “within the tent nf meeting" as well ah “htifcne the
Lard" (see 4:7, 1K i, Seme commcnmtnrs (c.g.. SimiUi, p I [ 5 ; Eniaer. n 213) sup-
pose thul no sprinkling nF the golden jJl.u took place cn this (iLCdhiun, this being a late
232
16:1-34 Puri f i catkin of t h e Ta&ernacle
Verses 16, 19-20 explain the purpose of all these blood rituals
lhc
to rfettafc tf/rd sanctuary and altars /rom rfc*1
qf/fte Araertto. 1 7 The unc leanness that affects every man and
woman to a greater qt lesser degree {see l ev, 11—15) pollutes the
sanctuary. These atone menu day rituals make the impossible possi-
ble. By cleansing rhe SHncluary they permit the holy God to dwell
among an unholy people {vv. 16-17; cf, tea. &3fL; P$ r 15; 24:3fL),
Verse 17 underlines the tact that only one man. rhe high priest, may
enter iniu the holy of holies. Under both testamento there is but one
media [or between God and man (cf. I Tim. 2:5).
77nr fcwpt'gxxn (20 -22 J
Vferaes 20-22 (cf. v. 10) describe the fourth and most striking phase
of ihc day nf atonement ceremony, the despatch of the scapegoat
into the wilderness. f:l After being chosen by lot (vv r 7-fcii, ihc animat
is brought before the high priest, who places both his hands on rhe
goafs head and confesses all the nation's sins, This action symboli-
cally transfers the sins io the goat iv, 21}r [| is then led off into ihe
wilderness by u mui! rite jo6. 1*
The symbolism of this ceremony is transparent. As w . 21
arid 22 explain, this ceremony removes the sins from the people and
leaves them in an unclean place, the desert. The basic idea is clear
enough, but certain details arc quite obscure. What is meant by the
"region that is cut oft"’ (v* 22) and "Azazel" (vv. 8. IO. 26)?
A f/iflt u r j J o# is literally "a land of cutting off,"
"Culling off" could refer to the fact that the place to which the goat
was led was "cut off" from the camp, perhaps by a deep valley, so
that the animal had no chance of reluming to Israel and bringing
back ihc guilt of their sins. Alternatively, il could refer lo the fact
that il was taken to a place where its life was +‘cut off.1' In later
concept fiiund i n E«(kl. 3H IillI not in Lev lh. The imjiliiusihihty nf i-hts i nlcrprtMtltfri
tfl ■ws-ell irgued b y Hoffmnnn I (pp. -W ). I prefer the interprenniun cf Kell (p. e t i h
j.p J Gispcn i p . ZJflj that the incense altur was sprinkled with bloud and Ihul Uns is
rcltfrrrJ i n Himntarily in w < ] ti- und JU. See 1he uegetii thc«r verKt,
12. ( / o r l ail their xinx ( W , l&. 21) specifies more precisely lhe
precedme wordi and F r ether eiainpfeii uf /'ir?/ of
nearer spcvihL-atum d'. 5:3-4; E a c J . 28;38; 36:1.
AJtcnLHti ely if/n rrl ( here means “purihcation" icf. ch. 3 n . .h, lhe phrase could
bp irAtisbled “for i heir complete purification.” “to purify them n i l . "
13. F o r some puhstble Hittite pnrilleh to the scapegoat n t u a l see O. K Gurney,
5t*mr A.fpecr.f qf Hixtife {197?). pp 47ff
14. /;r/, " ready/’ from '/(. ‘ time.'" Hence “made r e a d y / ' upporn f r J for r h r j b h ;
cf. T E V and Gisptn. p . J W .
213
I’lif Book of Leviticus
times > the Mishnah records that the goat was led to a steep cliff and
poshed over backward Lu kill i l . 1'
This goal is said to be ,/ r Azazr/ (vv. 8 . 10, 26), Whui is
meant by the term is uncertain, Different etymologies are suggested
11
to fir in with different interpretations, The most popular explana-
tion among commentators is that Azazel is the name of a demon khat
lived in lire wilderness . Three arguments arc adduced in favor of this
view. First. Azazel is i n direct contrast with the 1.ord ( v , R). Would
“ t h e Lord 11 l H e h . J7/LVH), God's personal name, he contrasted
w i l h something impersonal? Second, i n later Jewish literature
Azazel i Enoch R:1; 9:6} is the name of a demon. T h i r d , l h e OT looks
on the wilderness as the haunt of demons and similar creatures
( L e v . 17:7; Isa 13:21; 34:14; cl. Mall. 12:43, etc.).
Those who adopt I his Interpretation insist that the goat was
not viewed as u sacrifice ar gift to Azazel. The sins of Israel were
simply being senI back to their author, Azazel, who lived in the
deserf. Despite this disclaimer, it is not difficult i o see the rite being
misinterpreted as a gift to the demon, i f Azazel is a demon’s name,
There is, therefore, force in Hertz’s object inn t u this view. "The
offering of sacrifices to Satyrs' is spoken of as a heinous crime i n the
very next chapter (17:7); homage to a demon of the wilderness
cannot, therefore, be associated with the holiest uf the Temple-rites
i n the chapter immediately preceding. ” l T
H o f f m a n n ”1 and H e r t z ! V prefer another interpretation,
namely that Azazel is a rare Hebrew noun meaning “complete
destruction."
A ihird possibility is that Azazel means "rocky precipice'";
(his was Rashi's explanation, " J i was a precipitous and flinty
I J. Yorrid 6; 6.
I t . The etymology cil” B*el M [a uncertain and varioui suegestKins have been ttude. I .
K e i l , p .W: H t r k z , p. 1J4; HDB, p. "tiSb derive Lt i r o m ' dMi "to di'Lve away,
remove/' r ' j J , "’noniBthLB# driven away r '" e. . , M d e m u n . ” jr 'dlundsMi,
entire removal. "
2. L X X . VulfcilBMxm io derive i t from “ a d m " ; r aM, "go aw y . " So Sruuth,
p. 113; " l h e pxt hkii a w i y " : dr Vaui. AudrAC pp. S08f„; rf. English
vet kins: " I c capr-gont."
3. Driver, JSi' I ( I W J j p 9S. suggests i l i» rrluted Io Arab, 'fladzJJ, "nMlgh
1
BTuund," hence "ptwlpfct-. ' F r further dJtcusiiun see C. L . Feinberg. "The
ScapcgDal nf E.evicicus 16." Sami L15 (l*?5Rl r p p , 320--3JJ- find
J. Milgnsrn, EJ 5, M . J384-K7.
17. Hert?, p. 1S6,
IB. HLhffsiiimn I, p . +44
Herta, p . 154.
234
1611-34 Purification of t h e Tabernacle
r o c k / J l More recently this interpretation hits been endorsed by
G . R . Driver/' who gives a fresh derivation ol the term.
11 v . 22 is an expansion of what is said eartier i n v . 10. as I
have argued, Rnshi would be justified in taking " l a n d of cutting ofT'
as interpretative of Azazel. I f this phrase is understood to mean a
land that is cut off, it would support Azazel as meaning " r o c k y " o r
" c r a g g y . ” If it means a place that cuts olL Azazel may he better
i n t e r p r e t e d "'total d e s t r u c t i o n ” as suggested b y Hertz and
HofTmarm.
Whatever we understand hy Azazel T there is little doubt
aboui the total meaning of the ceremony "Whether Azazel means,
the mountain where lhe goat is destroyed, the sin which is given to
destruction, or lhe evil angel who is given a bribe so that he does not
become an accuser, it all comes back to lhe same basic idea: I hal sin
is c s term tnaled from Israel/'"
The cYffdfijmg (2J-2S)
After the goaf had carried all l h e nation's sins away into the wilder*
ncss, it was important that the camp and sanctuary should not be
immediately recon la min Fifed. These verses, therefore, remind all the
participants l o wash before resuming their normal activities ( w . 24,
2b. 28) Aaron also had to remove his special linen garments, wash,
and pul on his normal high-priestly clothes fw T 23-24; cf. 4}. Wear-
ing these vestment';, he offered the rams as burnt offerings on behalf
of himself and the nation f v . 24; cf, 3, 5), and burnt (he fat of the
purification offerings on the altar ( v . 25; cf. 4; 10, 2&, etc.).
The People's Dufy f 29 -34 >
L'p to this point the law has concentrated almost entirely on what the
high priest and his helpers had to du u n this holy day. Yet his
ministrations were on behalf not only of himself and Hie priests but
o f the whole nation (c.g., v . 17). We learn here what the nation had to
do o n Hie day of atonement.
"It is a permanent rale . . . thal you must afflict yourselves
and not do any work 11 ( v . 29). Permuneni rule is quite commonly
used to underline the importance of carrying out a particular reli-
gious d u t y (e.g., passover, Exod. I2;14; keeping the candlestick lit,
20. Riishl. p. 75b.
21. G . R Driver, JS5 I 11«&). pp- W
22. Hoffmann 1, p 444.
235
The Book of L F . v i n c u s
I xod. 27:21; giving the priests their d u e s L e v . 7:36). The threefold
repetition of this phrase [ v v . 29. 3 L 34) must, therefore, underline
how important it was for the people to do their part.
On j/r*1 ttav tV rtif .wtvrf/r /tiortf/r (approximately Oc-
tober I they had to afflict themselves and refrain from work. I l was a
j-nbbarh o/jv/r/rjrt rw/ ( v . 31: cf- 23:3, 24, 32p 39J. N o resident alien*
wcrc allowed to work either. They were also bon nd hy the Fourth
commandment to observe the weekly sabbath (Exod. 20:10 l
Fhe phrase itjtiicf vrtur.vflvei is rare ( L e v . 23:27* 32:
Num. 29:7 t uf the day of atonement; ha. 5813. 5 ; Ps- 35:13). I n
Isaiah it is associated with failing. Ps. 35 suggests u wide range o f
penitential practices were involved, including self-examination and
prayer.
*7 hwt jarJtrtofA,
/ ufffieted rnv.Trf/’
/ prap-rf my Jhihtc/ (Ml my
Ps. 35:13
However impressive lhe ceremonies enacted by I he high priest to
atone for sin may be, they were insufficient, The law insists that if
they arc t u b e effective, the whole nation. Israelites and foreigners
alike, musl demonstrate true penitence.
Verses 32-34 summarize the law. See above o n “ T h e Struc-
ture of Leviticus 16."
TM? o/ tfir Pay Ceremwifej
The purpose of these laws is to prevcnl Aaron, io theory the holiest
man in Israel, suffering sudden death when he enters the tabernacle
(vv. 2, 13). The riles leach that no man, however holy* can approach
the presence of God without appropriate atonement being made.
The blood -sprinkling rites arc described as purification offer-
ings. The meaning of this sacrifice has been more fully discussed in
ch. 4 (see above). Here it is simply stated lhat these rites cleanse the
different parts of (he lahernacle from lhe uncleanness of the people
of Israel f v v , [6, | 9 i . Blood is the appointed means of cleansing and
sanctification. Israel's sin and uncleanness are conveyed to the
building i n which lhe people worship. Unless they are cleansed. God
w i l l condemn his people to judgment,
The most memorable feature of the day was the despatch of
one goal into lhe wilderness. This is explained as sending the na-
236
16:1-34 Purification of t h e Tabernacle:
tioifs sins away from the people (w T 21-22), The need for the
nation as a whole to be purged of sin is portrayed vividly here. The
rites in the holy of holies were unseen by the general public, J’lic
scapegoat ceremony was seen by all and could be understood by all.
It was a powerful visual aid that demonstrated the reality of sin and
the need lo eliminate iE,
This point was furl her underlined by the total embargo on
work anil the exercise of penitential practices such as fasting* By
itself the scapegoat might have led some 1o suppose thnt it was an
easy task to purify the nation from its sinful ways. The commund-
ment to “afflict yourselves" ( w . 29. 31} underlined the need for
every individual to examine himself and repent of his sins.
Mlui\ of die ceremonies of the day of atonement are discussed in (he
book of Hebrews, especially in ch. 9. The author draws out many
theological lessons from I he rituals. But even more important in his
thinking is the crucifixion of Christ- l or Hebrews, the day of atone-
ment prefigures the crucifixion. Christ on (he cross achieved what
The high priests of the Old Covenant hud attempted io do on the day
of atonement . The effectiveness of his atonement was demonstrated
by the veil of the temple being rent in two (Matt. 27:51; Mark 15:38;
Luke 23:45), bur Hebrews, the tearing of the veil corresponds to the
tearing of Christ's flesh. Now all believers have the right eo enter
into the presence of God (Heb. 10:19ff. L
Under the New Covenant the theological situation has com-
pletely changed?3 There is no lunger any need for a day of atone-
ment each year. The first Good Friday was the definitive day of
atonement when man's sins were purged once and for all. Now
every man who is in Christ has the right, once reserved only for the
high priest, to enter into the presence of God. He could go in hut
once a year; we can draw near at any time.
Though strictly speaking the day of alone mcnl is no longer
relevant to the Christian, from studying it he can learn a greal deal
about the nnture of sin. the necessity of atonement, and the superior-
ity of Christ's sacrifice. In a series of contrasts Hebrews brings out
how die Christian enjoys far greater privileges than Aaron, for our
high pnest Christ is far superior to Aaron.
(a I Aaron was a sinner who needed to offer sacrifice for
23 See TnirodiictKin, Vlk “Leviticus and the Chnjtian
237
T h t Book of LEvmcus
himself before making alunement far the people. Christ is pure and
sinless and needs to offer no sacrifices for himself ( H e K 7C6ffJ.
(b) Aaron had l o repeat [he sacrifices regularly. Chrisl se-
cured an eternal redemption by his own death 19:6-1-1, 25ff. k
I c l Aaron s rituals secured h i m entry i n t o the earthly
sanctuary; Christ’s death led him into the heavenly (5:24).
i d ) The repel iI ion of Aaron's sacrifices was a constant re-
minder of the persistence of sin. Christ's oncc-lbr-all sacrifice se-
cured pcrmanenl forgiveness of sin ( l O t l - 1 8 ) .
All this should give us the "confidence i o enter the sanctuary
by the blood of Jesus” (t0ri9).
The NT makes nothing of the scapegoat led away into the
wilderness: b u t ever since l h e epistle o f Harnabas. written c .
A D- 200. Christians have seen i n the scapegoat a type of Christ. As
it wus led out I o die in The wilderness bearing the sins of ihe people,
so Christ was crucified outside Jerusalem for the sins of his people - J
N o r does Ihe N T make anything of the requirement that the
day of atonement should be a solemn sabbath and day of fifiliction. I l
may be noied. though, that after discussing the rituals of that day,
Hebrews does make an appeal for an appropriate Christian re-
sponse; l+ Let us draw near wdth a true heart i n full assurance of faith .
wilh our hearts sprinkled clean from an evil conscience and our
bodies washed wilh pure water. . . . Let us consider h o w to stir u p
one another to love and good works , not neglecting to meet together
. . ?* (Heb* 10:22-25}.
I f . finally, one looks on Good Kriday as ihe Christian equiva-
lent of the day of atonement, one may approve the custom i n many
countries of making that day a public holiday, “ a sabbath of solemn
rest/’ on which Christians can attend church, recall Lhcir Savior's
deiilh. /md I am cm Lhcir sins that were its cause.
?M
24. M ick I* m. rp. 1
23H
