Restoration & Praise Sunday School

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Devotional Reading: Psalm 40:9-17

Background Scripture: Leviticus 16

Leviticus 16:11–19

11 And Aaron shall bring the bullock of the sin offering, which is for himself, and shall make an atonement for himself, and for his house, and shall kill the bullock of the sin offering which is for himself:

12 And he shall take a censer full of burning coals of fire from off the altar before the Lord, and his hands full of sweet incense beaten small, and bring it within the vail:

13 And he shall put the incense upon the fire before the Lord, that the cloud of the incense may cover the mercy seat that is upon the testimony, that he die not:

14 And he shall take of the blood of the bullock, and sprinkle it with his finger upon the mercy seat eastward; and before the mercy seat shall he sprinkle of the blood with his finger seven times.

15 Then shall he kill the goat of the sin offering, that is for the people, and bring his blood within the vail, and do with that blood as he did with the blood of the bullock, and sprinkle it upon the mercy seat, and before the mercy seat:

16 And he shall make an atonement for the holy place, because of the uncleanness of the children of Israel, and because of their transgressions in all their sins: and so shall he do for the tabernacle of the congregation, that remaineth among them in the midst of their uncleanness.

17 And there shall be no man in the tabernacle of the congregation when he goeth in to make an atonement in the holy place, until he come out, and have made an atonement for himself, and for his household, and for all the congregation of Israel.

18 And he shall go out unto the altar that is before the Lord, and make an atonement for it; and shall take of the blood of the bullock, and of the blood of the goat, and put it upon the horns of the altar round about.

19 And he shall sprinkle of the blood upon it with his finger seven times, and cleanse it, and hallow it from the uncleanness of the children of Israel.

Key Text

He shall make an atonement for the holy place, because of the uncleanness of the children of Israel, and because of their transgressions in all their sins: and so shall he do for the tabernacle of the congregation, that remaineth among them in the midst of their uncleanness.—Leviticus 16:16

Lesson Aims

1. Explain the significance of the Day of Atonement.

2. Compare and contrast the Day of Atonement with Jesus’ sacrifice.

3. Participate in a debate on the value (or lack thereof) of specifying an annual day for congregational confession of sin or write a prayer confessing sin.

Introduction

Necessary Barriers

One good principle of life is Don’t tear down a fence until you find out why it was erected in the first place.

Undoubtedly, there was a reason for putting up any given fence in the first place, but the question is whether that reason still exists.

This principle applies all the more regarding divine matters. Within the Old Testament, the world is divided in part between pure and impure things. While God has always desired to dwell with His people, His presence cannot reside in an impure location, so barriers must be erected. Today’s lesson text describes how God addressed the problem of sacred space and impurity in the Old Testament era. Next week’s lesson will address His permanent solution.

Lesson Context

The Lesson Context from last week’s lesson, drawn from Leviticus 1, also applies to this lesson, so that information does not need to be repeated here. The lesson at hand will, in turn, be the context for next week’s lesson from Hebrews.

In this, our second lesson in Leviticus, we jump from chapter 1 to chapter 16. How these two chapters fit within the whole book is seen in this broad-brush outline:

I. Sacrificial Worship (1:1–7:38)

II. Ritual Ceremonies (8:1–10:20)

III. Purity vs. Impurity (11:1–15:33)

IV. Day of Atonement (16:1–34)

V. Holy Sacrifices (17:1–16)

VI. Community Holiness (18:1–20:27)

VII. Particularly Holy (21:1–27:34)

God established several feasts and holy days for the new nation of Israel. These are listed in Leviticus 23; Numbers 28–29; Deuteronomy 16; etc. In the book of Leviticus, the Day of Atonement takes center stage among them (compare Numbers 29:7–11). Indeed, the writer of Leviticus devotes more than 4 percent of the entire book to that single day on the calendar of the ancient Israelites—the tenth day of the seventh month (Leviticus 16:29; 23:27). On the modern calendar, this equates to a day in late September or early October. If you’ve heard this day referred to as Yom Kippur, then you are learning to speak Hebrew!

The sacred space designated “most holy” is the context for the actions taken on that day of every year. Perhaps you have heard that place described as “the holy of holies.” That is a very literal, word-for-word translation of the Hebrew as it is found in Exodus 26:33; 1 Kings 6:16; 7:50; 8:6; and elsewhere. The translation “the holy of holies” does not appear in the King James Version, but the location is the same in the translation “the holy place within the vail” (Leviticus 16:2) or simply “the most holy” (Exodus 26:33). The most holy place was the heart of the tabernacle, the sacred structure that God commanded Moses to build as a site for God’s presence among the people (Exodus 26).

Our printed text picks up with the Lord’s instruction on how Aaron, brother of Moses and the first high priest (Leviticus 16:2–5), was to discharge his duties when that sacred day came around each year.

LESSON

11. And Aaron shall bring the bullock of the sin offering, which is for himself, and shall make an atonement for himself, and for his house, and shall kill the bullock of the sin offering which is for himself.

This verse begins to list the sacrificial procedures needed to cleanse the most holy place, starting with the cleansing of the high priest, Aaron himself. He had to address his uncleanness before taking the next step of atoning for the people’s sins. After doing so, Aaron proceeded to offer the required sacrifices that were part of the day’s procedures.

The verb translated make an atonement is a critical one in the book of Leviticus. In fact, over half of its appearances in the Bible occur in Leviticus. The popular-level description of atonement is that of “at-one-ment” with God. That is certainly what atonement results in, but the verb translated “make an atonement” by itself doesn’t reveal to our modern ears how that “at-one-ment” with God is to be achieved.

The challenge involves some technical issues with the nature of the Hebrew language. In the word’s various configurations and contexts, it can mean “ransom,” “payment of money,” “bribe,” or “pacify” (Exodus 30:12; Job 31:39; 1 Samuel 12:3; Proverbs 16:14, respectively). These meanings are not mutually exclusive; they can shade into one another depending on context.

The old Greek translation of the Old Testament, known as the Septuagint, helps us here. The words it uses are picked up in the New Testament to explain the sacrifice of Christ in terms of the word propitiation (Romans 3:25; 1 John 2:2; 4:10). That meaning also fits with what the Day of Atonement provided: a means of escaping the penalty for one’s sin by the offering of a substitutionary sacrifice. Sin offerings are explained in Leviticus 4:1–5:13.

12. And he shall take a censer full of burning coals of fire from off the altar before the Lord, and his hands full of sweet incense beaten small, and bring it within the vail.

Aaron (or any high priest who would take part in these proceedings on the Day of Atonement) had to prepare himself carefully and appropriately before entering within the vail, meaning the curtain that separated the holy place from the most holy place within the tabernacle (compare Exodus 26:33; Hebrews 6:19; 9:2–5). The source of the needed burning coals of fire was likely the altar of burnt offering, which was located near the front of the courtyard of the tabernacle (Exodus 27:1–8). Aaron’s loss of two sons when they misused censers of fire (Leviticus 10:1–2) made clear the necessity of following these instructions with great care and seriousness.

The ingredients for the sweet incense are found in Exodus 30:34–38. Such incense had two purposes. First, it was another kind of sacrificial item showing honor to God. Second, the aroma permeated the area around the tabernacle and highlighted the uniqueness and separateness of the place. It thus served as a perceptible reminder that God was holy and that the precincts of His abode should be respected.

13. And he shall put the incense upon the fire before the Lord, that the cloud of the incense may cover the mercy seat that is upon the testimony, that he die not.

The cloud of smoke created by the burning of incense is for Aaron’s protection (compare Exodus 28:43), since no one can see God’s face and live (33:20). The mercy seat refers to the elaborate cover of the ark of the covenant, which was topped with two golden angelic figures (cherubim) facing one another with outstretched wings (25:10–22). The ark represented God’s presence among the people. The word translated as testimony refers to the stone tablets into which Moses chiseled God’s law (34:14, 29), tablets that were kept inside the ark of the covenant (16:34; 25:21; 40:20).

The presence of the Lord in this most holy place is what made it “most holy.” That was why the high priest could not enter it carelessly or casually. God must be approached on His terms, not ours.

What Do You Think?

Considering Revelation 8:3–4, how will you adjust your prayer life to be more of a fragrant incense before God?

Digging Deeper

Which is more important in that regard: quantity or quality? Why?

14. And he shall take of the blood of the bullock, and sprinkle it with his finger upon the mercy seat eastward; and before the mercy seat shall he sprinkle of the blood with his finger seven times.

This action is similar to what was to be done for other sin offerings (Leviticus 4:6–7, 17–18). In those cases, the blood was to be applied to the altar of incense, which was located immediately in front of the veil (curtain) that shielded the most holy place. Here, however, the blood was first to be sprinkled on the east side of the ark of the covenant. Since the tabernacle was situated facing east (Numbers 2:3), the eastward side is the front side.

The high priest was also to sprinkle some of the blood seven times on the ground directly in front of the mercy seat. This represented the entirety of the most holy place being brought into contact with the blood of the sin offering. The number seven often represents completeness or perfection (examples: Revelation 5:6; 15:1, 8). See Hebrews 9:7–8 for further explanation.

15a. Then shall he kill the goat of the sin offering, that is for the people.

Having provided atonement for himself and his family, the high priest was then to prepare to enter the most holy place a second time on behalf of the people, his fellow Israelites. That preparation involved killing one of the two goats of the sin offering, mentioned in Leviticus 16:5. The first goat was slaughtered as an atoning sacrifice, cleansing the sacred precincts from the impurity of Israel’s sins. The other goat became the scapegoat, which was released into the wilderness (Leviticus 16:8–10, 20–22). The priest would first lay hands on the goat’s head and confess the people’s sins over it, thus transferring them symbolically to the animal (16:21). A person would then be charged with taking the goat into the wilderness and releasing it so that it wouldn’t return (16:22, 26–28). The scapegoat and its destination thus represented the complete removal of the sins and impurities of the people.

15b. And bring his blood within the vail, and do with that blood as he did with the blood of the bullock, and sprinkle it upon the mercy seat, and before the mercy seat.

The high priest was to follow the same procedure that he did in providing atonement for himself and his household. Sin offerings on behalf of the people are described in detail in Leviticus 4:13–21.

What Do You Think?

What do the meticulous instructions regarding the ministry work for and on the Day of Atonement have to say about providing ministry today, if anything?

Digging Deeper

In what ways do you see the spiritual, mental, and physical preparations for ministry tasks to be interrelated?

Typology? Typography?

Here’s an advanced Bible comprehension quiz:

1. What’s the difference between typology and typography?

2. Which of those two terms is more important for today’s study? Why?

Answers: 1. Typology is the study of how one thing serves as a pattern for another thing; typography deals with the style and arrangement of typeset matter. 2. Although you may admire the pleasing layout of the book you are now reading due to excellent typography, it’s typology that really counts in Bible study.

You may have heard typology referred to by the more familiar description of type and antitype. These two words express how Old Testament things (the “types”) foreshadow New Testament things (the “antitypes”). Multiple New Testament texts highlight these typological relationships: Adam was a “figure” of Christ (Romans 5:14), and God’s provision of water and bread and deliverance of His people through the Red Sea foreshad owed communion and baptism under the new covenant (1 Corinthians 10:6–12).

A treasure trove of types and antitypes is found in comparing the book of Leviticus with the book of Hebrews. Start by re-studying last week’s and this week’s lessons from Leviticus in light of next week’s lesson from Hebrews. But do so only if you’re interested in moving from the “milk” of the Word of God to the “meat” (Hebrews 5:12–13). Are you?

—R. L. N

16a. And he shall make an atonement for the holy place, because of the uncleanness of the children of Israel, and because of their transgressions in all their sins.

We may wonder why the holy place would need atonement. After all, inanimate objects have no consciousness or ability to sin! As pointed out in the comment on verse 11, atonement addressed not only individual sins but also the contamination of places and things closely associated with the holy God. Therefore, atonement was not only for people but also for consecrated things and areas.

Three words underline the seriousness of the spiritual state of the children of Israel: uncleanness, transgressions, and sins. The Hebrew word rendered transgressions is the most serious word in Hebrew for disobedience toward God; it implies deliberate and willful rebellion. It occurs twice in Leviticus 16 (see 16:21) and nowhere else in the book.

Chapters 11 through 15 of Leviticus address various sources of uncleanness and impurity in greater detail. Certain prescribed sacrifices and purifications provide atonement for these. God foresaw that the Israelites would pollute the places of worship to the degree that they, too, needed to be cleansed.

What Do You Think?

What are some spiritual guardrails you can erect to ensure you are not in rebellion against God?

Digging Deeper

How do you decide which guardrails are your responsibility and which belong to the Holy Spirit?

Hijacked Words

Think of some Bible words or phrases adopted by culture to use in other contexts. One that comes to my mind is “he saw the handwriting on the wall” (adopted from Daniel 5) to describe an inevitable negative outcome. Another example is the word holy, which occurs often in irreverent expressions.

The word sanctified is one in particular that catches my attention. I heard it as part of the lyrics to the song “All Down the Line” performed by the Rolling Stones and others. It’s a song about a lonely person waiting for a train. As he waits and thinks, he decides that what he needs is a girlfriend who has a “sanctified” mind.

Christians know that the word sanctified means “to be holy” or “consecrated,” signifying distance from spiritual uncleanliness. The song, however, seems to use the word sanctified merely as a three-syllable filler to coordinate the meter of two lines of lyrics. This makes me wonder if Christians do something similar personally. Is your sanctification just a casual, filler concept, or is it something you pursue deliberately and daily? Before answering, read John 17:17–19; 1 Corinthians 6:10–11; and 1 Thessalonians 5:23. —R. L. N

16b. And so shall he do for the tabernacle of the congregation, that remaineth among them in the midst of their uncleanness.

When Moses set apart the nation of Israel as God’s covenant people, he did so by sprinkling blood on an altar, on the book of the covenant, and on the people (Exodus 24:6–8; Hebrews 9:19–20). And when the tabernacle was completed, it too (and everything within it) was sprinkled with blood (9:21). The tabernacle remained among the people, even in their state of uncleanness, but atonement by means of blood needed to be provided for the tabernacle each year (compare Exodus 30:10).

17. And there shall be no man in the tabernacle of the congregation when he goeth in to make an atonement in the holy place, until he come out, and have made an atonement for himself, and for his household, and for all the congregation of Israel.

This verse might be summed up with just three words: Keep your distance! To do so would prevent the high priest’s being distracted from his duties. The absolutely vital nature of the high priest’s actions for atonement is seen in the all encompassing applications to himself, his household, and for all the congregation of Israel. Such a restriction echoes what the Israelites were told when God’s presence came to them at Mount Sinai. No one, not even an animal, was allowed to cross the sacred boundaries except for Moses and Aaron; whoever did so would die (Exodus 19:10–13, 24). On the Day of Atonement, no one could reenter the tabernacle until atonement had been made for priest, places, and people.

What Do You Think?

What modern ministry tasks would you be better at working alone, if any?

Digging Deeper

How do Matthew 6:6 and Luke 5:16 inform your answer?

18. And he shall go out unto the altar that is before the Lord, and make an atonement for it; and shall take of the blood of the bullock, and of the blood of the goat, and put it upon the horns of the altar round about.

After the purification of the most holy place, the cleansing regimen progresses outward. The tabernacle featured two altars: the altar of burnt offering (Exodus 27:1–3) and the altar of incense (30:1–10). We wonder which of the two altars is being referred to here. The statement that the high priest is to put [blood] upon the horns of the altar round about doesn’t help us decide, since both altars were to be treated that way (Leviticus 4:7, 25).

Favoring the subject to be the altar of burnt offering is the fact that it was used for so many offerings to address the sins of the people that the need for its own atonement was much greater than that of the altar of incense (Exodus 29:36–37; compare Ezekiel 43:20). Favoring the altar of incense, however, is the phrase the altar that is before the Lord. The altar of incense was located very close to the curtain that separated the holy place from the most holy place, whereas the altar of burnt offering was located at the entrance to the tabernacle (Exodus 40:5–6, 26–29). Given its proximity to God’s abode, however, the position of the altar of burnt offering could also merit its description as before the Lord. Moreover, the fact that the priest is told to go out suggests that he is leaving the tabernacle, in which case the altar of burnt offering would be in view.

19. And he shall sprinkle of the blood upon it with his finger seven times, and cleanse it, and hallow it from the uncleanness of the children of Israel.

Blood is not the only substance to be sprinkled seven times under the Law of Moses. Oil and water were also used ceremonially in this manner (examples: Leviticus 8:10–11; 14:5). Such sprinklings could be done for the physical healing of someone’s body. But blood sprinklings were for cleansing the sacred space of the tabernacles and its objects. The term hallow means “to make holy.”

What Do You Think?

In what ways can the corporate aspects of the Day of Atonement be applied to the church, if any?

Digging Deeper

How do Nehemiah 9 and Acts 19:18–20 influence your response?

CONCLUSION

What a Day!

The phrase What a Day! can convey very different messages. It can be used to characterize joy or distress, depending on the demeanor and tone of voice of the speaker.

The Day of Atonement was one of the most important days of the Israelite calendar. Some students see a fivefold purpose for the Day of Atonement. First, it highlights God’s hatred of sin. Second, it underlines the requirement for blood to be shed for the forgiveness of sin. Third, it reveals how “contagious” sin is—even inanimate objects needed atonement. Fourth, it uses “types” to foreshadow the death of Christ. Fifth, its yearly repetition was a self-demonstration of the need for a permanent remedy for sin.

On the cross, Jesus achieved in one day what Aaron and the high priests of the old covenant who followed him could never accomplish. The effectiveness and finality of Jesus’ sacrifice was demonstrated visually by the tearing of the temple veil that set apart the most holy place (Matthew 27:51; Mark 15:38). The writer of Hebrews refers to Jesus’ flesh as the “veil” that was “torn” to give every Christian access to the presence of God. Jesus is now our high priest, the only one necessary under the new covenant (Hebrews 10:19–21). But we shouldn’t get ahead of ourselves—that’s next week’s lesson.