Session 12
Leviticus 16:1-10,29-30
Memory Verse: Leviticus 16:30
The Old Testament, especially Leviticus 16, shows us that the path to God’s throne is impassable unless He brings us to Himself. Jews call the Day of Atonement Yom Kippur. It represents a day of confession and forgiveness. For ten days, devout Jews spend time in reflection and repentance as they observe Rosh Hashanah. This leads them into Yom Kippur.
For Christ followers, the Day of Atonement is a picture of what Christ accomplished on the cross. The sacrifice in the holy place points us to the Lamb who was slain for our sins on the cross. It’s a reminder that we can only find forgiveness through Christ. As you study today’s session, reflect on your own standing with God. Thank Him for His forgiveness and ask Him to reveal any sins that might be keeping you from walking deeper with Him. Encourage the adults in your small group to do the same as they prepare to study this important Jewish event.
Remember living rooms? These were always different and separate from a family room or den. The living room was used only for special occasions. It always had the nicest furniture in the house, furniture the kids were not to play on! It was set off by itself, typically behind closed doors. You knew if the doors were all opened and the lamps were turned on, someone special was coming over, somebody your parents considered to be a special guest. And if you were allowed in, you knew to be on your best behavior! (PSG, p. 109)
Priests did more than offer sacrifices. Leviticus 11-15 are introduced in 10:10, where the priests are commanded to “distinguish” between holy and common, clean and unclean. They also had the responsibility of teaching the people how to be a holy nation.
In some cases, they served as physicians and health inspectors. Chapter 11 explains how they could distinguish between clean and unclean foods, while chapter 12 focuses on purity in childbirth. Chapters 13-14 deal with diseases of the skin and fungus, as well as bodily discharges.
These were primarily physical issues rather than moral issues, yet the instructions were given in preparation for the Day of Atonement in chapter 16. Each situation produced uncleanness, and each situation required a cleansing. The remedies varied according to seriousness, but the conditions had to be resolved before a person could participate in community worship again.
As one might expect, the priests were held to a higher standard of purity. God called them to be “holy” before they could serve at the tabernacle. That did not mean a priest was more righteous than someone else. It just meant that they had to be even more careful as they prepared to encounter a holy God.
The Bible does not explain why certain acts or experiences rendered someone unclean, or why certain animals were clean and permissible to eat, while others were unclean. Even Moses and the people may not have understood the distinctions completely. But faith in God’s plans has always been a mark of following Him well.
The ritual purity associated with physical conditions also pointed to the importance of moral purity. If a “small” matter, like touching a dead body, made someone unclean, how much more unclean was a person who caused someone’s death, especially if it was intentional. So ritual purity was to lead to moral purity and could not be a substitute for it. Ritual purity without a heart turned toward God, though, was empty (see Mal. 1:10; Matt. 23:25-26).
The Bible notes that purity was not a foreign idea to the ancient Israelites. From Adam to Noah to Abraham to Sinai, God had emphasized the need for holiness among His people. And that holiness was demonstrated by faith. God was simply giving written instructions for what He had been teaching them all along.
As you read Leviticus 16:1-10,29-30, look for the ways God told Aaron to be cleansed, purified, or made holy. What does it mean for us today to live holy lives? What does a holy life look like? Is it more about what you will do or what you won’t? (PSG, p. 110)
EXPLORE THE TEXT
1 The Lord spoke to Moses after the death of two of Aaron’s sons when they approached the presence of the Lord and died. 2 The Lord said to Moses, “Tell your brother Aaron that he may not come whenever he wants into the holy place behind the curtain in front of the mercy seat on the ark or else he will die, because I appear in the cloud above the mercy seat.”
To understand Leviticus 16, one must understand the concept of atonement. At its essence, atonement is God’s act of reconciling sinful humans back to Himself. Humans need atonement because our sin places us under God’s wrath. The only way to escape the penalty (death) is a substitutionary sacrifice. In the Old Testament, this was done through blood sacrifices of animals. In the New Testament (and today), atonement is accomplished through the finished work of Christ on the cross and His resurrection from the dead.
(v. 1) The Lord spoke to Moses: Scholars see Leviticus 16 as the close of one section of the book and the opening of another. While the previous content sets the stage for what is coming, the overall emphasis remains the same: holiness. This new section begins with a new announcement from God. His message is directed to Aaron and delivered through Moses. In addition, it links past events with His new set of commands for the priests and the people.
(v. 1) Aaron’s sons: The tragic episode of priestly violation (Lev. 10:1-3) sent a clear message that showing disrespect by disregarding God’s covenant would have disastrous results. The consequence of Nadab and Abihu’s flagrant transgression is emphasized with both a noun, “death,” and a verb, “died.” Both terms would have grabbed Israel’s attention and begun the instructions about the Day of Atonement on a somber note.
(v. 2) Whenever he wants: Moses was commanded to remind his brother (the only place in Leviticus their sibling relationship is mentioned) about his limitations as a priest. God set certain standards for both character and practice. As the high priest, Aaron had particular responsibilities, but he did not have free reign to do whatever he wanted whenever he wanted. Nadab and Abihu had overstepped their boundaries and had paid for it with their lives.
(v. 2) The holy place: Specifically, God warned Aaron against entering the holy place on his own terms. In fact, the only day he would be allowed to enter was on the Day of Atonement. While the priests regularly served as mediators between the Lord and the people, this day held special significance in terms of confession and forgiveness.
This most holy room was filled with the smoke of incense and set apart by a thick curtain. Its lone furnishing was the ark of the covenant, which included a pair of golden cherubim spreading their wings out over the mercy seat.
(v. 2) In the cloud: As Nadab and Abihu proved, death would be the result of any violation of God’s holiness. The holy place and the mercy seat were set apart because that was the spot where the Lord chose to appear in the cloud (Num. 7:89). His reaction to the disrespect of Nadab and Abihu, along with his warnings to Aaron, served as a reminder that He is a consuming fire who protects His holiness (Ex. 24:17; Heb. 12:29).
EXPLORE THE TEXT
3 “Aaron is to enter the most holy place in this way: with a young bull for a sin offering and a ram for a burnt offering. 4 He is to wear a holy linen tunic, and linen undergarments are to be on his body. He is to tie a linen sash around him and wrap his head with a linen turban. These are holy garments; he must bathe his body with water before he wears them. 5 He is to take from the Israelite community two male goats for a sin offering and one ram for a burnt offering. 6 Aaron will present the bull for his sin offering and make atonement for himself and his household.”
(v. 3) Aaron is to enter . . . in this way: In Hebrew, the first word in verse 3 literally means “by this” and introduces a summary of the ceremony (vv. 3-10). Again, God was emphasizing how Aaron and his successors as high priest were to approach God. Before he could offer a sacrifice for the people, he needed to provide a sin offering and a burnt offering for himself and the other priests (see also vv. 6,24).
The anonymous author of Hebrews noted that the high priest could relate to the sins and weaknesses of others because he was in the same boat (Heb. 5:2-3). That’s why he had to offer sacrifices for his own sins, as well as for the people. In stark contrast, Christ, our ultimate High Priest, could relate to our weaknesses despite never falling to a temptation or committing a sin (4:14-15).
We needed a perfect, sinless high priest, and Christ met that need (7:26). He is our High Priest, not because of external factors that could end with sin and death, but because He is the Author of life (7:16). Jesus not only overpowered sin, but He also conquered death. Instead of offering daily sacrifices, He gave Himself “once for all time” (7:27).
(v. 4) Holy garments: Along with bringing the offerings, Aaron had to wear special clothing, which was simpler than his usual high priestly attire that resembled a king’s garments (Ex. 28:1-38). The elaborate ephod and breastpiece were not part of this wardrobe. Instead, his clothing consisted of only four basic garments of plain linen: a tunic or shirt, undergarments, a sash, and a turban around his head. His humble appearance would have been appropriate for a repentant supplicant. Bathing is mentioned after the garments rather than before, perhaps since it involved ritual cleansing.
(v. 5) From the Israelite community: The last element of the protocol included offerings for the people. The animals were not only for the people, but they also were given by the people. The nation would play an active role in receiving atonement.
The offering included a pair of male goats for the sin offering. The significance of having two goats would be explained later. In addition, Aaron brought a ram for the burnt offering.
(v. 6) Make atonement: Verses 6-10 provide the ceremony overview, with details following in verses 11-28. Of the three ritual states (unclean/impure, clean/pure, holy), only priests could become holy through sacrifice, washing, special clothing, anointing, and seven days of sacrifices (Ex. 29:1-37). This qualified them to present offerings to the Holy God.
By virtue of his special anointing and ordination, the high priest had an even greater ritual holiness (Lev. 16:32; 21:10-12), allowing only him to enter the most holy place on the Day of Atonement. Nevertheless, before he entered, he had to make atonement for his own sin and impurity, as well as that of the other priests. He also had to put incense on the gold altar to avoid death (see Ex. 40:5,26; Lev. 16:12-13). This priestly example should have convicted the Israelites and challenged them to seek forgiveness for their own sins.
EXPLORE THE TEXT
7 “Next he will take the two goats and place them before the Lord at the entrance to the tent of meeting. 8 After Aaron casts lots for the two goats, one lot for the Lord and the other for an uninhabitable place, 9 he is to present the goat chosen by lot for the Lord and sacrifice it as a sin offering. 10 But the goat chosen by lot for an uninhabitable place is to be presented alive before the Lord to make atonement with it by sending it into the wilderness for an uninhabitable place.”
(v. 7) Two goats: As noted in verse 5, the offerings for the people’s sin were specified as two goats for the sin offering and one ram for the burnt offering. Both goats would be required to deal with the people’s sin, although in different ways (vv. 9-10). Placing them before the Lord in the courtyard allowed God to select how each goat would serve His atoning purpose.
(v. 8) Cast lots: The practice is mentioned here for the first time in the Bible. Though it is not clear exactly how this process worked, many scholars believe the lots were small rocks or sticks with special markings to represent choices or options for decisions. While some have wondered if this method depended on “luck” or chance, that was not the case. Those casting the lots trusted the Lord to reveal His will through how the lots landed when they were cast (Prov. 16:33).
In this case, He chose which goat would die as a sacrifice and which would be driven from the camp as a scapegoat (vv. 9-10). Obviously, God both designed and affirmed this practice for the Day of Atonement, so the people were correct in following the practice as He commanded.
Uninhabitable place
In Hebrew, the phrase (‘aza’zel) has baffled scholars for years, which is reflected in the diversity of its renderings in various translations. Some consider it a proper name, perhaps for a wilderness demon, though this view is countered by God’s commands about forbidden sacrifices in the next chapter (Lev. 17:7). The term also may refer to a rough and difficult place, which would match the goat’s destination (v. 10). The term also seems to connect with the idea of departing, which is why early translators created the word “scapegoat” to describe this ritual.
(v. 9) A sin offering: The goat chosen by lot for the Lord would be the one whose blood Aaron would bring inside the curtain before God and sprinkle on the mercy seat to make atonement for the people (16:15-16). Like the people, the entire tent of meeting and the bronze altar would also have to be cleansed (16:17-19).
(v. 10) Make atonement with it: The sin offering for the people and the concluding burnt offerings (16:24) were not enough to completely make atonement. The ritual of the ‘aza’zel goat was also necessary. Described in detail in verses 20-22, Aaron would press his hands against the goat’s head and confess Israel’s transgressions. This meant that the goat now bore the responsibility and guilt for the people’s sins (Ps. 7:16; Ezek. 9:10; 16:43; Joel 3:4,7; Acts 18:6). Having placed the sins on the goat, it was driven into the wilderness, carrying all of Israel’s sins with it. With the nation’s iniquities “removed” from the camp, the people could enjoy the reconciliation with God that atonement provides.
Watching this divine drama of forgiveness must have brought tremendous relief to the people of God. With the blood of the sin offering washing away their sin and the ‘aza’zel goat carrying it away, sin was entirely atoned for until next year and communion with God was restored. As Psalm 103:12 says, “As far as the east is from the west, so far has he removed our transgressions from us.” And furthermore, “He will . . . cast all our sins into the depths of the sea” (Mic. 7:19).
EXPLORE THE TEXT
29 “This is to be a permanent statute for you: In the seventh month, on the tenth day of the month you are to practice self-denial and do no work, both the native and the alien who resides among you. 30 Atonement will be made for you on this day to cleanse you, and you will be clean from all your sins before the Lord.”
(v. 29) A permanent statute: The Day of Atonement, which was held on the tenth day of Israel’s first month (just a few days after Passover), concluded with burnt offerings and various actions to remove all impurity. Then God made explicit His intention for this to be an annual event. The opening phrase in verse 29 is first used of the Passover (Ex. 12:14,17).
The Hebrew word for permanent means “eternal/everlasting” in many contexts, but this is not one of those situations. Both of these ceremonies also pointed prophetically to Jesus the Messiah. His “departure” (Greek, exodos), that is, His death on the cross (Luke 9:31), would be the crux of earthly history (1 Pet. 3:18). The concept of public confession of faith and ongoing self-examination and confession of sin that characterized the Day of Atonement continues in the Christian ordinances of baptism (Matt. 3:6; Mark 1:5) and the Lord’s Supper (1 Cor. 11:20-25).
(v. 29) Self-denial and do no work: Although not necessarily falling on the last day of the week, the Day of Atonement was a special day of Sabbath rest for the people. The phrase practice self-denial literally could be rendered, “afflict your souls/yourselves.” The verb ‘anah can also mean “to humiliate, oppress, cause to feel dependent” (see Dan. 10:12). It is often associated with fasting, but it certainly involved mourning and personal repentance. Aaron’s confession of Israel’s sins would bring no benefit unless the people personally humbled themselves before God.
Refraining from work of any kind on the Day of Atonement made it “a Sabbath of complete rest” (Lev. 16:31; 23:3). This allowed total focus on restoring and nurturing one’s relationship with God and loving one’s neighbors.
(v. 29) Both the native and the alien: God called the Israelites to be a light that pointed the world toward Him. As a result, even some who were not Jews by birth would accept the one true God and embrace His authority over their lives. Some such people certainly came with Israel from Egypt (Ex. 12:38). Later, Canaanites (like Rahab and Ruth) would trust God and would take up residence among the Hebrews. Many of these would be servants, craftsmen, or day laborers. Whatever their positions on the societal ladder, they were equal with the Israelites when it came to confessing sin and abstaining from work on the Day of Atonement.
(v. 30) You will be clean: After the Day of Atonement, any Israelite would be able to approach the Lord in worship at the tabernacle. As wonderful as this would be for them, the situation of the person joined to Christ by faith is even better. The author of Hebrews explains that Old Testament sacrifices revealed only a shadow of what was to come (Heb. 10:1-2). But Christ’s sacrifice set people apart and made them holy (10:10).
Whereas Aaron’s work at the sanctuary was never done, Christ was able to sit down at God’s side because He had perfectly fulfilled the mission of atonement and reconciliation (10:12-14). Through Christ, all our sins and our guilt are completely cleansed and removed, leaving not even a thin film of defilement behind to keep us from God’s presence. Therefore, even better than Aaron’s high priesthood, we can come directly into God’s presence thanks to Jesus, our High Priest (10:19-22).
Review these points from Apply the Text on page 117 of the Personal Study Guide:
Call for volunteers to share how they worked through some of the issues raised by each statement.
Encourage the group to respond to the first set of questions on page 117 of the PSG. Allow volunteers to share the impact of personal confession and corporate worship. Encourage adults to work through the second set of questions on page 117 during the week.
Briefly share the Plan of Salvation on the inside front cover of the PSG. Let the group know that you are available to talk with anyone who wants to know more about becoming a Christian. Close in prayer, asking God to work in the lives of each adult.
Reinforce the session this week by texting or emailing the group. Encourage them to share the names of lost friends or family members that you can pray for with them. Follow up individually with anyone who showed an interest in becoming a Christ follower. Pray for them and invite them to accept God’s gift.
There is no salvation apart from personal faith in Jesus Christ as Lord. (See John 14:6; Acts 4:12.)
Use multiple Scripture passages to understand a major doctrine.
Read Isaiah 53:5; John 1:29; Romans 5:10; 2 Corinthians 5:21; Hebrews 10:1-14; 1 Peter 2:24; 3:18. Based on these passages, how does the Day of Atonement point to Jesus? What light does the Day of Atonement shed on the meaning of Jesus’s death on the cross?