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Day of Atonement
(From Forerunner Commentary)

On the Day of Atonement, God commands us to afflict ourselves. Fasting is the external means God gives to assist us in this. It inflicts upon us a small amount of discomfort, which is a good indicator of God's mercy. He could have commanded us to do something very painful, requiring a great deal of endurance and discipline. He has every right to do so, but instead He chose something that also shows us how much we need what He so generously supplies, such as food and water. Without what He supplies spiritually, we would not last very long in that realm either. John W. Ritenbaugh Pride, Humility and the Day of Atonement

The Day of Atonement is a time of fasting in conjunction with searching out our sins and repenting of them so we might be one with God and fellow man. On this day, especially, we should pursue very few of our normal daily responsibilities. Thus, as we feel the hunger and thirst pangs rise within us, we should have the time to study God's Word and meditate upon our lives. God's Word, meditation, and our body's cries to be fed should work to focus our attention on our insufficiency when denied the generous and life-giving blessings of God. Without what God supplies, we would have no life in the first place, and now that we have life, it cannot be sustained without His continued providence. Honestly facing our need should drive us to humility and humble submission in prayer. God is the only One who can supply what we truly desire and need in order to fulfill His purpose and our hope. Jesus' prayer was that we be one with the Father even as He was one with Him (John 17:20-23). Humility is a major route to that end. John W. Ritenbaugh Pride, Humility and the Day of Atonement

Leviticus 16:2-22  (Go to this verse :: Verse pop-up) This lengthy, involved ritual depicts all of the steps that must be accomplished before mankind can truly be at one with God. In short, the following must occur: A high priest must be pure and sinless to mediate between God and man (verse 4). Christ, having lived a sinless life, is our eternal High Priest. The high priest must enter God's presence with blood to open the way between God and man (verses 3, 14-16). Christ, by His own sacrifice, gains us entrance before God's throne, having rent the veil (Matthew 27:51). The sins of men must be covered by the offering of an innocent victim (verses 9, 15). Christ's blood covers our sins, and God grants us forgiveness. The cause of man's sins must be removed (verses 10, 20-22). After Christ returns, Satan—the being who first sinned and has been broadcasting his sinful, rebellious nature to all mankind—will be imprisoned so he cannot deceive men. Richard T. Ritenbaugh Holy Days: Atonement

Leviticus 16:8-10  (Go to this verse :: Verse pop-up) The English word scapegoat is not a correct translation of the Hebrew word God inspired. The original word was azazel. Azazel, among the early Semitic dwellers in the Sinai desert, referred to Satan the Devil! James Moffatt therefore translated this as "Azazel the demon." William Gesenius wrote this: "This name was used for that of an evil demon. . . . The name Azazel . . . is also used by the Arabs as that of an evil demon" (Hebrew-Chaldee Lexicon, page 617). "The devil, named Eblis in the Koran, was once one of the archangels in heaven, and was called Azazil, but by disobedience fell" (J.W.H. Stobart, Islam and Its Founder, p. 114). Hermann Schultz wrote: "Azazel is . . . an Aramaic . . . name for an unclean and ungodlike power, which has its abode in the wilderness, in the accursed land outside the sacred bounds of the camp" (Old Testament Theology, translated by Paterson, 1892, v. 1, p. 405). "The high priest . . . cast lots upon the two goats. One was to be for the Lord for a sin-offering. The other was for Azazel (the completely separate one, the evil spirit regarded as dwelling in the desert), to be sent away alive into the wilderness" (F. Watson, The Cambridge Companion to the Bible, 1893, page 161.) Modern commentaries often misunderstand this azazel goat. This is not too surprising, since Satan has deceived the whole world, and deceived many into thinking he does not exist. Some commentators claim that this azazel goat represents Christ. Such theories have no biblical or symbolic support. Let's notice a modern Jewish commentary that makes it clear that the azazel goat represented—Satan the devil: "Azazel . . . was probably a demonic being. . . . Apocryphal Jewish works, composed in the last few centuries before the Christian era, tell of angels who were lured . . . into rebellion against God. In these writings, Azazel is one of the two leaders of the rebellion. And posttalmudic documents tell a similar story about two rebel angels, Uzza and Azzael—both variations of the name Azazel. These mythological stories, which must have been widely known, seem to confirm the essentially demonic character of the old biblical Azazel" (Union of American Hebrew Congregations, The Torah—a Modern Commentary, p. 859). The word scapegoat carries a wrong connotation. Originally it meant "escape goat"—the goat that was allowed to escape. But today the word scapegoat signifies "one who bears blame or guilt for others." This is definitely not the meaning that God inspired. Azazel—Satan—bears his own guilt in deceiving mankind. Satan is not a scapegoat for another's sins. He will be punished for his own guilt. The real cause—the actual author—of human sin is Satan the Devil (John 8:42-44; Ephesians 2:2). Satan is guilty of inspiring the sins of mankind. Christ paid the penalty for our part in every sin we repent of. But He did not pay for Satan's part in these sins, or the sins of the other demons. Demons are not offered salvation, and they refuse to repent! So here, in this Levitical ritual, all of man's Satan-inspired sins were symbolically put back on Satan's head, where they belong! When Jesus Christ returns, Satan's part of the blame for mankind's sins will be placed on him, and he will then be removed from the presence of man. Justice will be done. The Day of Atonement: The World at One with God

Leviticus 16:29  (Go to this verse :: Verse pop-up) All "servile" work—all physical or mental labor associated with earning a living—is prohibited on all weekly and annual Sabbaths. Minor work required for food preparation is allowed for the other feasts (e.g., Exodus 12:16)—but not on the Day of Atonement. Because no food should be eaten on this day, there is no need for food preparation. Though a day of fasting, the Day of Atonement, since it is a commanded religious assembly, is a spiritual feast of God's Word. We must not live by bread alone. We should not mourn as we fast and afflict our souls on the Day of Atonement. Though we sorrow for sin and its results, we can rejoice that God will, in His plan, completely eliminate it (Revelation 21:4). Though we may feel physically weak by our fast, we can be thrilled with the hope of eternal life. The Day of Atonement, like all of God's holy days, is a time of hope and rejoicing. The Day of Atonement: The World at One with God

Leviticus 23:26-32  (Go to this verse :: Verse pop-up) The Day of Atonement is a commanded feast of God. God emphasizes this day's solemnity by threatening death to those who fail to afflict their souls or who do any work on this day. Nothing is more important than being at one with Him! Richard T. Ritenbaugh Holy Days: Atonement

Leviticus 23:27-32  (Go to this verse :: Verse pop-up) The focus in these verses is on the spirit or attitude in which we keep Atonement. Considering verse 29, doing things right on this day is a serious responsibility. For religious Jews, this is the most solemn day of the year. Three times in this short span of verses God commands us to afflict our souls or be afflicted. Many think that "fast" is derived from the same word as "afflict," but such is not the case. They are not cognate; in the Hebrew they have no etymological connection. They are two different words with distinctly different roots. God probably uses these different words to emphasize the attitude one should have during a fast, rather than the act itself, because it is entirely possible for a person to fast for a day and not be in the right attitude. However, when done properly, fasting can very greatly enhance the lesson of this holy day. "Fast" is derived from a word meaning "to cover the mouth," implying that no nourishment gets past it into the body. "Afflict," anah, is an intriguing word, giving us great insight into how God intends us to use this day. According to The Theological Wordbook of the Old Testament, its primary meaning is "to force or try to force into submission," "to punish or inflict pain upon." When used in contexts involving attitude, it means "to find oneself in a stunted, humble, lowly position; cowed." It is used to describe what one does to an enemy (Numbers 24:24), what Sarah inflicted on Hagar (Genesis 16:6), and what the lawless do to the weak (Exodus 22:22). It is used of the pain inflicted on Joseph's ankles by his chains (Psalm 105:18). Moses describes Egypt's treatment of Israel with this word (Exodus 1:11-12), and in this case, it implies more than the emotional pain of slavery but something that hurt physically. Thus, in Strong's Concordance, the author uses such forceful and painful words as "browbeat," "deal hardly with," "defile," "force," "hurt," and "ravish" to describe it. Anah is a strong, forceful word. John W. Ritenbaugh Pride, Humility and the Day of Atonement

Leviticus 23:27-32  (Go to this verse :: Verse pop-up) This world's churches misunderstand most aspects of God's holy days. Almost universally they have not kept these annual reminders of God's plan, and they thus do not know what God's plan is. The world has especially misunderstood the symbolism of the Day of Atonement. And no wonder! For this day more than any other holy day is hated by the great deceiver because it pictures his defeat. The 16th chapter of Leviticus details what God commanded the Levitical high priests to do on the Day of Atonement. These rituals, which are no longer performed, pictured the binding of Satan—the fifth step in God's plan to restore His government on earth and bring the knowledge of salvation to everyone. The purpose of the rituals God gave His Levitical priests was to remind the Israelites of their sins, that the penalty for sin was death, and that they would need a Savior to pay their penalty for them. The symbolism of the sacrificial laws was fulfilled by Christ's death in AD 31. Therefore sacrifices need not be offered today, nor can they be, because there is no functioning Levitical priesthood nor is anyone else authorized to perform those physical duties. Even though the rituals are no longer performed, we can still see their symbolic meanings. But we must first understand a few important details about God's Tabernacle and the Levitical priesthood. Once the Israelites had agreed to worship the LORD, Yahweh, the One who became Jesus Christ (Exodus 24:3), He then began to detail to them how He should be worshipped. The first instructions He gave were for His Tabernacle (Exodus 25-27 and 30). Aaron and his sons were divinely chosen as priests (chapter 28). God's priests were appointed, not elected. God was in charge. The Tabernacle included a courtyard enclosed by curtains. In the courtyard were an altar, a laver, and a central tent. The tent was divided into two sections by a veil. The section behind the veil was called the Most Holy Place or the Holiest of All (Hebrews 9:3). The front section of the tent was the "holy place" (Exodus 26:33). The Most Holy Place in the Tabernacle represented God's throne in heaven. The Ark of the Covenant, with the wings of the cherubim spread overhead, was in the Most Holy Place (Exodus 25:10-22; 26:33-34). Inside the Ark were the tables of stone on which God had written the Ten Commandments. The lid of the Ark, which was called the mercy seat, was where Yahweh—the One who later became Jesus Christ—manifested Himself. Only one person—the Levitical high priest—was ever allowed to enter the Most Holy Place. He was allowed to enter it only once each year—only on the Day of Atonement to perform a special ceremony depicting the binding of Satan. God thus emphasized how important this day is. This day is symbolically linked to man's access to God. The Day of Atonement: The World at One with God

Leviticus 25:9-10  (Go to this verse :: Verse pop-up) The Jubilee Year was given to the Israelites so their poor might be released from debts they were unable to pay. Every fiftieth year all debts were pardoned, and those who had sold themselves into slavery were freed. Land lost through poverty was restored to the family originally owning it. This was done on the Day of Atonement, thus connecting this holy day with a release from bondage. This is typical of man's future Atonement release from spiritual bondage—release from all spiritual debts and sins—freedom from the temptations and deceptions of Satan and his demons—and of the restoration to each nation of its own God-ordained land (Acts 17:26). The Day of Atonement: The World at One with God

Isaiah 58:3-12  (Go to this verse :: Verse pop-up) The members of Isaiah's audience were fasting for all the wrong reasons! They fasted to get things from God and hypocritically appear righteous. God says, though, that we should fast to free others from their sins, to intercede with God for their healing, to help provide for their needs and to understand His will. Fasting is a tool of godly love we are to use for the good of others, and any benefits we derive from it are wonderful blessings! On the Day of Atonement, we fast to implore God to bring to pass the greatest blessing of all upon ourselves and the world: unity, oneness, with Him! Richard T. Ritenbaugh Holy Days: Atonement

Isaiah 58:13-14  (Go to this verse :: Verse pop-up) It is likely that the Sabbath here is either the Feast of Trumpets or the Day of Atonement. The chapter opens up with "Lift up your voice like a trumpet," but then the bulk of the chapter has to do with fasting. The Sabbath arises in verse 13, which indicates that, when Isaiah wrote this, God had a particular Sabbath in mind. There are only two Sabbaths in which God says, "No work shall be done." The one is the Day of Atonement, and the other is the weekly Sabbath (which occurs fifty-two times a year). In that regard, the weekly Sabbath is more stringent than are the holy days. When holy days and weekly Sabbaths coincide, the holy day takes precedence as being a Sabbath of the first rank. But yet, in regard to the weekly Sabbath, God says, "No work shall be done." John W. Ritenbaugh The Fourth Commandment (Part 4)

Isaiah 59:1-2  (Go to this verse :: Verse pop-up) Sin or iniquity or lawlessness, however we want to read it, is what has caused the need for atonement or reconciliation. Iniquity, sin, and lawlessness produce the opposite of atonement. They produce separation, not coming together. Sin separates and builds barriers between us and God and between us and other people. He says that He will not hear. We have to understand this. It is not that He cannot hear, but because of sin, He will not hear. God does not sin, so if there is a separation between a man and God—between us and God—then it is because we have done something. We are the ones who are drifting away. However, to the human being, it seems as though God has gone far away, when He has not moved at all. John W. Ritenbaugh Reconciliation and the Day of Atonement

Acts 27:9  (Go to this verse :: Verse pop-up) Luke, writing this over 30 years after Christ's death, makes it very clear that the early church observed this holy day. Richard T. Ritenbaugh Holy Days: Atonement

Acts 27:9  (Go to this verse :: Verse pop-up) All biblical scholars know that "the fast" refers to the Day of Atonement. The evangelist Luke wrote this more than thirty years after Christ's crucifixion. If the Day of Atonement no longer existed, God would not have inspired those words! The early New Testament Church of God set the example for God's church today. And the true church of God today keeps all of God's holy days—including the fast of the Day of Atonement! The Day of Atonement: The World at One with God

Romans 5:10  (Go to this verse :: Verse pop-up) Reconciliation with God is not the end of a process, nor does it stand alone. We are reconciled so that we can be saved, and we will be saved because Christ is alive. John W. Ritenbaugh Reconciliation and the Day of Atonement

Hebrews 8:11-12  (Go to this verse :: Verse pop-up) The theme of the Day of Atonement is reconciliation, becoming at one with God through the forgiveness of sin. It starts the salvation process off. Each year, on the Day of Atonement, Israel's sins were symbolically transferred to the Tabernacle by having the first goat's blood sprinkled on it. The blood symbolically contained their sins. The blood was sprinkled on the Mercy Seat, transferring their sins, then, to God's throne, where they were forgiven. That is the picture behind this. So the author says that the Tabernacle, all of its furniture, and all of its ceremonies and rituals used to accomplish atonement (at-one-ment) with God were types. These symbols stood in their place with good purpose, but only until they were replaced with a more effective reality. Christ went into the Holy of Holies with His own blood. Now we need to put this into a bigger context, the whole book of Hebrews. The overall theme of Hebrews can be described by such words as better, superior, greater. Chapter 1 begins by telling us that Christ is greater than angels. Chapter 2 shows us that the goal given to us in the gospel of the Kingdom of God is so far superior to anything man has ever been offered before that there is no comparison. In chapter 3, Christ is far greater than Moses. Beginning in chapter 4 and on into chapter 6, the comparison is made with Aaron, and again, Christ is greater. In chapter 7, we find a comparison with the Melchizedek priesthood and the Levitical priesthood. The Melchizedek priesthood is greater, superior, better than Aaron's. In chapter 8, the covenant is introduced. The New Covenant is superior to the Old Covenant. The theme continues right on into chapters 9 and 10, because they are concerned with the superiority of the sacrifice of Christ to the things of the Old Testament—the Tabernacle, its furniture, and all of its ceremonial systems. But they were only imposed for a time, until something better was provided by God. It is clear, then, that God's intent with the sacrificial system was that it would only be imposed temporarily. John W. Ritenbaugh The Covenants, Grace and Law (Part 18)

James 3:16  (Go to this verse :: Verse pop-up) This verse shows why the Day of Atonement is needed. It is a day that pictures at-one-ment, the state of being at one. It is needed because men are horribly divided from one another. Some are trying to pull the nations of the earth together as one, but their attempt will fail because it does not originate from God and is not being conducted in a godly manner. It is not being orchestrated by God or His Son, Jesus Christ, and is, instead, being done in a carnal way, which will produce the exact same fruits that all of the other past efforts at unification have produced—division, destruction, and death! In this, we are witnessing a major, worldwide attempt to bring the earth together under one, anti-God system, even as was attempted in Genesis 11. John W. Ritenbaugh Division, Satan, Humility

 

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