No one may be in the Tent of Meeting from the time Aaron goes in to make atonement in the Most Holy Place until he leaves, after he has made atonement for himself, his household, and the whole assembly of Israel. No one may be in the Tent of MeetingThis phrase underscores the exclusivity and sanctity of the atonement process. The Tent of Meeting, also known as the Tabernacle, was the central place of worship and sacrifice for the Israelites during their wilderness journey. It was a sacred space where God's presence dwelled, and only designated individuals, such as the high priest, could enter at specific times. This restriction highlights the holiness required to approach God and the separation between the divine and the common. from the time Aaron goes in to make atonement
Aaron, the first high priest, was the only one permitted to enter the Most Holy Place on the Day of Atonement (Yom Kippur). This annual event was crucial for the spiritual cleansing of the people. The act of making atonement involved rituals and sacrifices that symbolized the removal of sin and reconciliation with God. Aaron's role as mediator foreshadows the ultimate high priest, Jesus Christ, who makes atonement for humanity. in the Most Holy Place
The Most Holy Place, or Holy of Holies, was the innermost and most sacred area of the Tabernacle, where the Ark of the Covenant was kept. It represented God's throne on earth and was separated by a veil. Only the high priest could enter this space, and only once a year, signifying the barrier between God and humanity due to sin. The tearing of the temple veil at Christ's crucifixion (Matthew 27:51) symbolizes the removal of this barrier. until he leaves
The high priest's time in the Most Holy Place was limited, emphasizing the temporary nature of the Old Covenant sacrifices. This contrasts with the eternal atonement made by Christ, who, after offering Himself, sat down at the right hand of God (Hebrews 10:12), signifying the completion and sufficiency of His sacrifice. after he has made atonement for himself, his household,
Before making atonement for the people, Aaron had to offer sacrifices for his own sins and those of his household. This requirement highlights the imperfection of the earthly priesthood and the need for a sinless mediator. Jesus, as the sinless high priest, did not need to offer sacrifices for Himself, making His atonement perfect and complete (Hebrews 7:27). and the whole assembly of Israel.
The Day of Atonement was a communal event, emphasizing the collective need for forgiveness and purification. It foreshadows the universal scope of Christ's atonement, which is available to all who believe, transcending the boundaries of Israel to include all nations (John 3:16, Revelation 5:9). This communal aspect also reflects the unity and interdependence of God's people, who are called to live in holiness and reconciliation. Persons / Places / Events 1. AaronThe first high priest of Israel, brother of Moses, who performs the atonement rituals. 2. Tent of MeetingAlso known as the Tabernacle, it is the sacred place where God meets with His people and where the high priest performs rituals. 3. AtonementA significant ritual in the Old Testament where the high priest makes amends for the sins of himself, his household, and the entire community of Israel. 4. Holy PlaceThe inner part of the Tabernacle where the high priest enters to perform the atonement rituals. 5. Assembly of IsraelThe collective body of the Israelites for whom the atonement is made. Teaching Points The Solemnity of AtonementThe exclusivity of Aaron's presence in the Tent of Meeting underscores the solemnity and seriousness of the atonement process. It reminds us of the gravity of sin and the need for a mediator. The Role of the High PriestAaron's role as the high priest prefigures Christ's ultimate role as our High Priest. Just as Aaron made atonement for the people, Jesus intercedes for us before God. The Necessity of AtonementThe need for atonement for the high priest, his household, and the entire assembly highlights the pervasive nature of sin and the universal need for redemption. The Holiness of GodThe requirement for no one else to be present during the atonement ritual emphasizes God's holiness and the need for purity when approaching Him. Community and Personal ResponsibilityWhile Aaron made atonement for the entire community, each individual was responsible for their own repentance and relationship with God, pointing to the balance between communal and personal faith. Bible Study Questions 1. How does the role of Aaron as the high priest in Leviticus 16:17 foreshadow the role of Jesus as described in the book of Hebrews? 2. What does the exclusivity of Aaron's presence in the Tent of Meeting teach us about the nature of sin and the holiness of God? 3. In what ways can we see the concept of atonement in Leviticus 16:17 reflected in the New Testament teachings about Jesus' sacrifice? 4. How can understanding the communal aspect of atonement in Leviticus 16:17 influence our approach to community and personal responsibility in our faith today? 5. Reflect on the significance of the high priest making atonement for himself before the people. How does this relate to our understanding of leadership and accountability in the church? Connections to Other Scriptures Hebrews 9This chapter in the New Testament draws parallels between the Old Testament rituals of atonement and the ultimate atonement made by Jesus Christ, our High Priest. Exodus 30:10This verse describes the annual atonement ritual, emphasizing its importance and the role of the high priest. Romans 3:25Discusses Jesus as the propitiation for our sins, connecting the concept of atonement in Leviticus to the New Testament understanding of salvation through Christ. Hebrews 4:14-16Highlights Jesus as our great High Priest who has passed through the heavens, offering a new perspective on the role of the high priest. 1 John 2:2Speaks of Jesus as the atoning sacrifice for our sins, reinforcing the fulfillment of the Old Testament atonement rituals. | The Climax of Sacrificial Worship: the Day of Atonement | R.M. Edgar | Leviticus 16:1-34 | | The Great Day of Atonement | R.A. Redford | Leviticus 16:1-34 | | Type and Antitype - the Priest | W. Clarkson | Leviticus 16:2-17 | | A Proffered Substitute | W. Thompson. | Leviticus 16:3-34 | | Christ Typified by the Two Goats | J. Burns, D. D. | Leviticus 16:3-34 | | Christian's Confession of Sin | Spurgeon, Charles Haddon | Leviticus 16:3-34 | | Christ's Anesthesia for the Remembrance of Sin | | Leviticus 16:3-34 | | Hindrances to Repentance Removed | J. Spencer. | Leviticus 16:3-34 | | Intercession of Christ | S. Thodey. | Leviticus 16:3-34 | | Lessons | A. Willet, D. D. | Leviticus 16:3-34 | | Moral Observations | A. Willet, D. D. | Leviticus 16:3-34 | | Moses and Christ; the Day of Atonement | W. Clarkson, B. A. | Leviticus 16:3-34 | | Need for the Great Atonement | J. Hamilton, D. D. | Leviticus 16:3-34 | | Sinners Always Ready to Conceal Their Sin | T. Adams. | Leviticus 16:3-34 | | Spiritual Significance of the Ceremonies on the Day of Atonement | T. M. Morris. | Leviticus 16:3-34 | | The Annual Atonement | Spurgeon, Charles Haddon | Leviticus 16:3-34 | | The Ceremonies of the Day of Atonement | F. E. Clark. | Leviticus 16:3-34 | | The Climax of Sacrificial Worship | R. M.,Edgar, M. A. | Leviticus 16:3-34 | | The Day of Atonement | Spurgeon, Charles Haddon | Leviticus 16:3-34 | | The Day of Atonement | D. O. Mears. | Leviticus 16:3-34 | | The Day of Atonement | D. C. Hughes, M. A. | Leviticus 16:3-34 | | The Day of Atonement | H. Melvill, B. D. | Leviticus 16:3-34 | | The Day of Atonement | J. A. Seiss, D. D. | Leviticus 16:3-34 | | The Garments of the Priest | F. E. Clark. | Leviticus 16:3-34 | | The Two Goats | F. E. Clark. | Leviticus 16:3-34 | | The Two Goats -- Various Interpretations | J. Cumming, D. D. | Leviticus 16:3-34 | | There Shalt be no Man in the Tabernacle | H. C. Trumbull. | Leviticus 16:3-34 | | True Repentance | H. W. Beecher. | Leviticus 16:3-34 | | Trusting in the Substitute | | Leviticus 16:3-34 | | Value of Repentance | J. Spencer. | Leviticus 16:3-34 | | The Sacrifices of the Day of Atonement | J.A. Macdonald | Leviticus 16:5-28 | | Type and Antitype - the Offering | W. Clarkson | Leviticus 16:7-10, 15, 21, 22 |
People Aaron, Israelites, MosesPlaces TemanTopics Aaron, Assembly, Atonement, Community, Congregation, Enters, Free, Goes, Holy, Household, Meeting, Sanctuary, Sin, Tabernacle, Tent, TillDictionary of Bible Themes Leviticus 16:17 5340 house Leviticus 16:1-22 7316 blood, OT sacrifices Leviticus 16:1-33 6616 atonement, in OT Leviticus 16:1-34 1680 types
7422 ritual Leviticus 16:2-34 5378 law, OT Leviticus 16:3-34 6648 expiation
8629 worship, times Leviticus 16:6-19 7308 Atonement, Day of Leviticus 16:12-17 6606 access to God Leviticus 16:15-22 6750 sin-bearer
8272 holiness, growth in Leviticus 16:16-17 7396 Most Holy Place Library August 9. "He Shall Lay Both his Hands Upon the Head of the Live Goat, and Confess Over Him all the Iniquities of the Children of Israel; Transgressions and Sins" (Lev. xvi. 21).
"He shall lay both his hands upon the head of the live goat, and confess over him all the iniquities of the children of Israel; transgressions and sins" (Lev. xvi. 21). As any evil comes up, and the consciousness of any unholy thing touches our inner senses, it is our privilege at once to hand it over to the Holy Ghost and to lay it upon Jesus, as something already crucified with Him, and as of old, in the case of the sin offering, it will be carried without the camp and burned to ashes. There may …
Rev. A. B. Simpson—Days of Heaven Upon Earth The Day of Atonement
'And the Lord spake unto Moses after the death of the two sons of Aaron when they offered before the Lord, and died; 2. And the Lord said unto Moses, Speak unto Aaron thy brother, that he come not at all times into the holy place within the vail before the mercy-seat, which is upon the ark; that he die not: for I will appear in the cloud upon the mercy-seat. 3. Thus shall Aaron come into the holy place; with a young bullock for a sin offering, and a ram for a burnt offering. 4. He shall put on the …
Alexander Maclaren—Expositions of Holy Scripture The Day of Atonement
Now, I shall invite your attention to the ceremonies of this solemn day, taking the different parts in detail. First, we shall consider the person who made the atonement; secondly, the sacrifice whereby the atonement was typically made; thirdly, the effects of the atonement; and fourthly, our behaviour on the recollection of the atonement, as well set forth by the conduct prescribed to the Israelites on that day. I. First, THE PERSON WHO WAS TO MAKE THE ATONEMENT. And at the outset, we remark that …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 2: 1856 The Fact of the Redeemer's Return was Foreshadowed in the Ritual on the Annual Day of Israel's Atonement.
The order of events on the Day of Atonement are described in Leviticus 16, a chapter which is exceedingly rich in its typical signification. The Day of Atonement had to do with the putting away of Israel's sins, therefore, its dispensational application refers mainly to Israel though, as we shall see, the Church was also typically represented. We shall not now attempt anything more than a bare outline of the happenings of that most memorable day on Israel's sacred calendar. The order of its ritual …
Arthur W. Pink—The Redeemer's Return The Great High-Priest.
"Having then a great High-priest, Who hath passed through the heavens, Jesus the Son of God, let us hold fast our confession. For we have not a high-priest that cannot be touched with the feeling of our infirmities; but One that hath been in all points tempted like as we are, yet without sin. Let us therefore draw near with boldness unto the throne of grace, that we may receive mercy, and may find grace to help us in time of need. For every high-priest, being taken from among men, is appointed for …
Thomas Charles Edwards—The Expositor's Bible: The Epistle to the Hebrews Fifth Sunday in Lent
Text: Hebrews 9, 11-15. 11 But Christ having come a high priest of the good things to come, through the greater and more perfect tabernacle, not made with hands, that is to say, not of this creation, 12 nor yet through the blood of goats and calves, but through his own blood, entered in once for all into the holy place, having obtained eternal redemption. 13 For if the blood of goats and bulls, and the ashes of a heifer sprinkling them that have been defiled, sanctify unto the cleanness of the flesh: …
Martin Luther—Epistle Sermons, Vol. II Parable of the Pharisee and Publican.
^C Luke XVIII. 9-14. ^c 9 And he spake also this parable unto certain who trusted in themselves that they were righteous, and set all others at nought [It is commonly said that this parable teaches humility in prayer, but the preface and conclusion (see verse 14) show that it is indeed to set forth generally the difference between self-righteousness and humility, and that an occasion of prayer is chosen because it best illustrates the point which the Lord desired to teach. The parable shows that …
J. W. McGarvey—The Four-Fold Gospel The Intercession of Christ
Who is he that condemneth? It is Christ that died, yea rather that is risen again, who is even at the right hand of God, who also maketh intercession for us! T he Redemption of the soul is precious. Fools make mock of sin (Proverbs 14:9) . But they will not think lightly of it, who duly consider the majesty, authority, and goodness of Him, against whom it is committed; and who are taught, by what God actually has done, what sin rendered necessary to be done, before a sinner could have a well-grounded …
John Newton—Messiah Vol. 2 The Call of Matthew - the Saviour's Welcome to Sinners - Rabbinic Theology as Regards the Doctrine of Forgiveness in Contrast to the Gospel of Christ
In two things chiefly does the fundamental difference appear between Christianity and all other religious systems, notably Rabbinism. And in these two things, therefore, lies the main characteristic of Christ's work; or, taking a wider view, the fundamental idea of all religions. Subjectively, they concern sin and the sinner; or, to put it objectively, the forgiveness of sin and the welcome to the sinner. But Rabbinism, and every other system down to modern humanitarianism - if it rises so high in …
Alfred Edersheim—The Life and Times of Jesus the Messiah Sundry Exhortations.
HEBREWS xiii. Let love of the brethren continue. Forget not to shew love unto strangers: for thereby some have entertained angels unawares. Remember them that are in bonds, as bound with them; them that are evil entreated, as being yourselves also in the body. Let marriage be had in honour among all, and let the bed be undefiled: for fornicators and adulterers God will judge. Be ye free from the love of money; content with such things as ye have: for Himself hath said, I will in no wise fail thee, …
Thomas Charles Edwards—The Expositor's Bible: The Epistle to the Hebrews The Cavils of the Pharisees Concerning Purification, and the Teaching of the Lord Concerning Purity - the Traditions Concerning Hand-Washing' and Vows. '
As we follow the narrative, confirmatory evidence of what had preceded springs up at almost every step. It is quite in accordance with the abrupt departure of Jesus from Capernaum, and its motives, that when, so far from finding rest and privacy at Bethsaida (east of the Jordan), a greater multitude than ever had there gathered around Him, which would fain have proclaimed Him King, He resolved on immediate return to the western shore, with the view of seeking a quieter retreat, even though it were …
Alfred Edersheim—The Life and Times of Jesus the Messiah Christ a Complete Saviour:
OR, THE INTERCESSION OF CHRIST, AND WHO ARE PRIVILEGED IN IT. BY JOHN BUNYAN Advertisement by the Editor. However strange it may appear, it is a solemn fact, that the heart of man, unless prepared by a sense of the exceeding sinfulness of sin, rejects Christ as a complete Saviour. The pride of human nature will not suffer it to fall, as helpless and utterly undone, into the arms of Divine mercy. Man prefers a partial Saviour; one who had done so much, that, with the sinner's aid, the work might be …
John Bunyan—The Works of John Bunyan Volumes 1-3 Leviticus
The emphasis which modern criticism has very properly laid on the prophetic books and the prophetic element generally in the Old Testament, has had the effect of somewhat diverting popular attention from the priestly contributions to the literature and religion of Israel. From this neglect Leviticus has suffered most. Yet for many reasons it is worthy of close attention; it is the deliberate expression of the priestly mind of Israel at its best, and it thus forms a welcome foil to the unattractive …
John Edgar McFadyen—Introduction to the Old Testament Links Leviticus 16:17 NIVLeviticus 16:17 NLTLeviticus 16:17 ESVLeviticus 16:17 NASBLeviticus 16:17 KJV
Leviticus 16:17 Commentaries
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