Day of Atonement (Purification)

Leviticus 16 is one of the most important chapters in the Old Testament for Christian theology, as it provides one of the two (along with Passover) primary symbols that the New Testament writers drew upon for describing and explaining Christ's death. Today, we'll focus on the ritual itself, and tomorrow we'll discuss its implications for understanding a couple of key passages in the NT.

Here are my notes on the chapter:

Aaron, or any future High Priest, can only enter the Holy of Holies once a year on the Day of Atonement/Purification (I will say atonement, but remember that all these sacrificial rituals are ultimately about purifying the Tabernacle, 16:2). 

 Before Aaron can enter the Holy of Holies to perform the purification of the "mercy seat" (the cover of the Ark) he must be properly purified, in his priestly vestments, and must perform a purification (sin) offering for himself (blood to be sprinkled before the curtain). Also note that he must bring in a censer of incense (v.12), which we presume prevents him from having direct contact with God's glory (i.e. the "cloud" in v.2).

Note that there are two goats offered (16:7-10), one will be sacrificed and the other will be sent into the wilderness. The priest is to cast lots to determine which is which.

“Azazel”, the goat which is to be sent into the wilderness, is traditionally rendered “scapegoat”, but the origins of this term are unknown. It is most likely that “Azazel” originally denoted a demon or demigod that the Israelites or their neighbors "appeased" (there is evidence of these 'scapegoat' rites amongst the Canaanites). However, in Leviticus "Azazel" refers to a geographic designation for a desolate place in the wilderness . . . think of this a term for “the middle of nowhere” . . . it would be a place of death far away from people, water and the things that make life possible. This is a very important theological transformation of the ritual. Instead of appeasing demigods, the Israelites are now symbolically sending their sins into the wilderness to deal with them. (In the Old Testament, sin is typically described as something that has to be borne or carried, like a weight or burden. This is where the language of Jesus "bearing our burdens" comes from, and this is exactly what this donkey demonstrates for the Israelites in this ritual.)

The priest uses incense to cover the “mercy seat” (the cover of the Ark) and then proceeds to make an atonement for his sin by sprinkling blood seven times onto the front of the Ark (16:1—14). He then repeats the process with the blood from the sacrificed goat to make atonement for all of Israel (vv.15-16).

Aaron then places both his hands on the live goat (note the distinction here from the sin/purification offering which only use one hand) and confesses the sins of Israel. The sins of Israel are transferred onto the goat, which is then lead away into a barren part of the wilderness (“Azazel”) and set free (vv.20-22).

Note that this last action deals with all the “iniquities, sins and transgressions”. These three Hebrew words deal with impurities, minor sins, and significant breaches of the covenant. This ritual is how the intentional of the people could be dealt with and the Tabernacle cleansed of them (v.21). After the Tabernacle is purified then God can restore/forgive the people (if they are contrite and repent, etc.). Note that this is a "corporate" forgiveness . . . it is not a transaction for individual Israelites, but a sacrifice that is given for all at the same time (important when we think about Christ's death).

Note that this is the seventh month, on the tenth day of the month. No one is to work, and everyone is to fast/deny oneself (vv.29-31). This is the most solemn day in the Israelites year, when their full attention is given to their sin and to God’s graciousness in removing it.