BibleTools

Topical Studies

 A | B | C | D | E | F | G | H | I | J | K | L | M | N | O | P | Q | R | S | T | U | V | W | X | Y | Z
Printer-Friendly          E-mail this page


Bible verses about 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


 

We would normally read and expound these scriptures in the context of Passover. We normally think of Passover in terms of being reconciled to God. However, Passover and the Day of Atonement are inextricably bound in that both of them involve reconciliation.

Atonement, though, supplies answers and solutions to problems not resolved by Passover. The Passover is personal in nature, providing reconciliation of the individual to God and the beginning of unity with man in the church with Christ. It is through Passover that we learn the price of redemption and reconciliation—xno less than that of the Creator, Jesus Christ.

Atonement, however, is universal in nature and provides reconciliation of the world to God—all of mankind at one with God and each other through Christ. Passover shows Satan defeated, but still free to work out his nefarious schemes to produce confusion and division, as well as rebellion against God. Atonement, on the other hand, shows Satan defeated and punished by banishment—no longer free to do anything but to bewail his lot.

The emphasis in I Peter 1:17-21 is on the cost of reconciliation, which is vital to God's purpose because a major portion of our desire to obey God comes from our sense of obligation to God and Christ in appreciation for how much was paid for us to be free.

We will never feel this until we begin to understand that this was done for us as individuals. If only one person had ever sinned in all of God's creation, it still would have taken the life of the Creator to get him free from the wages of his sin.

He did it for us! It is easy for us to escape responsibility for His death when we conclude, "Well, He did it for all of mankind." Indeed, He did, but he did it for us as individuals too. This is the path that a person has to take in his thinking to recognize the cost that was made for us and to come to a sense of obligation. We ought to respond if only out of thanks for what He did. We owe our lives to Him.

People have been willing to give virtually everything to someone who saved their lives from drowning, snatched them out of the way of a speeding automobile, or saved them from some other kind of painful death. At Passover, we rehearse that, understanding that Jesus Christ saved us individually.


 

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 23:1-3  (Go to this verse :: Verse pop-up)

This opening shot reveals two very important principles to begin our quest to find out how to keep the holy days.

The first, repeated twice in one verse, is that these festivals are God's feasts, not Israel's, not the church's. He is their Source, He set the times, He gave them meaning, and He is their ultimate Object. We could say they are all about Him—and His plan and our part in it with Him. Our observance of these days is to focus on Him and His teaching, and with that comes wonderful spiritual and physical benefits.

The second principle appears in the command to "proclaim [them] to be holy convocations." These divinely appointed times are set apart for calling together. In today's language, a primary purpose of the feasts of God is to bring God's people together, not just for fellowship, but also for instruction and most importantly, to honor and worship God Himself. These holy times, then, contain a vitally important corporate aspect, producing unity in purpose, doctrine, and relationships within the Body of Christ.

The next verse, Leviticus 23:3, presents a third important principle: "Six days shall work be done, but the seventh day is a Sabbath of solemn rest, a holy convocation. You shall do no work on it; it is the Sabbath of the LORD in all your dwellings." Along with the weekly Sabbath, the seven annual holy days—the first and last days of the Feast of Unleavened Bread (Hag Hamatzot), Pentecost (Shavuot, also called the Feast of Weeks or the Feast of Harvest), the Feast of Trumpets (Rosh Hashanah), the Day of Atonement (Yom Kippur, also called the Fast), the first day of the Feast of Tabernacles (Succoth), and the eighth day (often called the Last Great Day)—are also Sabbaths.

Like Sabbaths, they are holy convocations, as can be seen in the ensuing instructions. In most cases, the wording is that the holy day "is a holy convocation; you shall do no customary work on it" (see Leviticus 23:7-8, 21, 24-25, 35-36). This means that we are not to attend to our normal, weekday work—the kinds of activities that we do on the other six days of the week. This includes not only our paying jobs, but also the ordinary work that we would do around the house, on our cars, in our yards, at the local community center, etc.

In the instructions for keeping the Feast of Unleavened Bread, though, God stipulates, "No manner of work shall be done on them; but that which everyone must eat—that only may be prepared by you" (Exodus 12:16). Feasting is part of the holy day experience. God wants us to eat and drink of the abundance that He has bestowed upon us in thanksgiving and joy on His appointed times, so He allows us to prepare food on the holy days. Even so, it is still better to prepare as much of the food beforehand, as on a weekly Sabbath, to get the most from the feasts.

Richard T. Ritenbaugh
How Do We Keep God's Festivals?


 

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 23:26-32  (Go to this verse :: Verse pop-up)

To put it even more succinctly, on the Day of Atonement, we are not to eat, drink, or work at all for the entire twenty-four-hour period. It is a day of worship, instruction, prayer, and humbling ourselves before God in thanks for His marvelous work in atoning for all sin and in bringing mankind into unity with Him (see Leviticus 16:29-34; Isaiah 58:1-12; Revelation 20:1-3).

Richard T. Ritenbaugh
How Do We Keep God's Festivals?


 

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


 

Isaiah 1:4  (Go to this verse :: Verse pop-up)

This verse says the same thing in more detail as what Peter says in Acts 3:19: "Repent." That is how the breach, the separation, between God and man will be healed. That is how atonement is made. Atonement is not all something that Christ does. There will never be oneness with God until man does something with his free-moral agency.

The problem in Isaiah 1 is a hypocritical people just going through the motions. They were observing the rituals: burning incense, making the sacrifices. Yet, at the same time, their daily lives were filled with all kinds of unlawful acts—business shenanigans—that, according to God's law, is taking advantage of others. They were lying about the weights and balances, selling shoddy products, and as a rule, not conducting business in an upright way. They were murdering one another's reputations through gossip, and lying to one another using charm and deceit. God is saying that their lives were full of hypocrisy.

In the same way, people who today claim to be children of God, who attend Sabbath services and holy days yet have a heart full of greed, covetousness, anger, hatred, bitterness, envy, and so on, are simply hypocrites.

As it pertains to us, what we see in Isaiah is that there must be a relationship between worshipping God and our character in its practical aspect out on the streets, in our homes, in the way that we conduct business. We might say our character away from church, out of the eyesight of God's people, must reflect what we profess to believe. How can those who treat their fellows with contempt, greed, envy, jealousy, anger, hatred, and revenge, do those things through the week and then come to church services before God, thinking that somehow or another they are not separated from Him? Jesus says in Matthew 5:23-24, "If you have something against your brother, leave your gift at the altar and then first go to your brother and be reconciled, and then come back because the gift will not be accepted." That is quite plain.

Because of all these things, God treated His people Israel in the same way as pagan idols treated their worshippers. Remember, the idols are not alive; they do not have ears that can hear, eyes that can see, or mouths that enable them to speak. So idol worshippers made their lamentations, their prayers, and their praises to their idols, and the idol never responded. God says, "I am going to be just like an idol to you. When you talk to me, I am not going to talk to you, and when you look at me, I am not going to look back at you. I am not going to see you." So in this way, He became as one who is dumb and deaf. He did not respond to their prayers.

It is essential to note that God, in His wisdom, knew before creating mankind that mankind would sin. If there were to be both reconciliation and character building, He would have to provide a means that would not only satisfy the legal requirements, but also contain within it the moral and spiritual influences that would motivate a man to cooperate on his own.

We play a major part in this because God has given us free-moral agency. By and large, the Protestant world has convinced Americans, Canadians, and Western Europeans that Christ did it all for us. It is a bald-faced lie! But sometimes, we who know better act as though it all depended on God. God gave us free-moral agency so that we can respond to Him, put His Word into practice, and exemplify before others what God is like.

It would be nice to say that we live lives like Christ so much that we could say of ourselves what Christ said: "If you have seen me, you have seen the Father" (John 14:9). There is a Person who was really at one with God.

What God is trying to do with the things that He has provided—namely, the life, death, and resurrection of Jesus Christ and the gift of His Holy Spirit—is to motivate man to repent—to change, to turn to God, to resist the desire to continue in sin—to work at building character and learn to live by faith.

John W. Ritenbaugh
Reconciliation and the Day of Atonement


 

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


 

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


 

 




The Berean: Daily Verse and Comment

The Berean: Daily Verse and Comment

Sign up for the Berean: Daily Verse and Comment, and have Biblical truth delivered to your inbox. This daily newsletter provides a starting point for personal study, and gives valuable insight into the verses that make up the Word of God. See what over 105,000 subscribers are already receiving each day.

Email Address:

   

We respect your privacy. Your email address will not be sold, distributed, rented, or in any way given out to a third party. We have nothing to sell. You may easily unsubscribe at any time.
Printer-Friendly          E-mail this page
 A | B | C | D | E | F | G | H | I | J | K | L | M | N | O | P | Q | R | S | T | U | V | W | X | Y | Z
©Copyright 1992-2014 Church of the Great God.   Contact C.G.G. if you have questions or comments.