Page 87 - Pentateuch - Student Textbook

“The life of the sacrificial animal specifically symbolized by its blood was required in exchange for the life
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of the worshipper.” Innocent life is given for guilty life.

Chapter seventeen is often taken with the next section of Leviticus. It has many connections, however,
to chapter sixteen. It discusses what must take place at the entrance to the tent of meeting (vv. 4, 5, 6,
9). The blood of a sacrifice is again the focus (v. 4, 6, 11, 12, 13, 14). Both atonement (v. 11) and
cleanness (v. 15) are in the background.
The instructions make a significant change in the practices of Israel. They are not to kill a domesticated
animal outside the camp. All such animals must be brought to the tabernacle (vv. 3-6). The earlier
practice was too much associated with idolatry, so the temptation had to be broken (v. 7). The
prohibition included eating blood. Blood was reserved for making atonement (v. 11). Wild animals could
be eaten in the field if their blood was drained properly (vv. 13-14). Animals killed by wild animals could
also be eaten if all the proper instructions were followed (vv. 15-16). When Israel entered the land and
spread out, this law was changed. For their time in the wilderness, a different discipline was needed.

The Day of Atonement was a powerful picture of forgiveness. The people could not see the actions
carried on within the tent, especially in the holy of holies. They could witness Aaron laying his hands on
the goat, confessing the sins of the nation. They could witness the goat

Yom Kippur being led out into the wilderness. Once again we are left to ponder the
Day of Atonement thoughts of a typical Israelite man or woman. Each had a conscience.
Each heard the voice of that conscience accusing or excusing (Rom.
2:15). For those who took the law seriously, their inner voice might be
particularly strong. A year would never pass without some infraction of the food laws. A corner of a tent
would have mildew. A son or daughter might have a skin rash. The normal processes of life continued.
For such a person the Day of Atonement taught them to anticipate a more affective payment for their
sins in the future. God would provide.

As with all the other sacrifices, the Day of Atonement teaches about Jesus. “But only the high priest
entered the inner room, and that only once a year, and never without blood, which he offered for
himself and for the sins the people had committed in ignorance (Heb. 9:7).” Jesus has provided a much
better atonement “by a new and living way opened for us through the curtain, that is, his body (10:20).”
We have all the more reason to rejoice at unloading all the “junk” of our lives through Jesus, not daily or
yearly, but once for all when we come to him in faith the very first time.

While the Day of Atonement speaks powerfully of forgiveness, the Sabbath Shabat -- Sabbath
speaks of the goal of forgiveness, fellowship with God. As with creation and
the flood and certain aspects of the law, other nations recognized a Sabbath
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principle. At times in the history of Babylon, the day had an evil connotation. Records from Akkadian
connect the word with the middle day of the month as the day of the appeasement of god’s heart.
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These and other concepts are little more than memories of the creation principle passed down from
generation to generation in pagan cultures. The truth gradually lost its power and accuracy as time went
on until it was little more than a faint shadow.

94 R. L. Harris, “Ransom,” Theological Wordbook of the Old Testament, Harris et al eds, (Moody Press:
Chicago: 1980), 1:453.
95 B. J. Bruce, “Sabbath,” Holman Illustrated Bible Dictionary, Brand, et al eds. (Nashville; Holman: 2003),
p. 1426.
96 Victor P. Hamilton, “Shabat,” Theological Wordbook of the Old Testament, 2:902.

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