Page 80 - Pentateuch

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 being led out
Yom Kippur into the wilderness. Once again, we are left to ponder the thoughts of a
Day of Atonement 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 effective 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 and fellowship with God. As with creation
and the flood and certain aspects of the law, other nations recognized a
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Sabbath principle. At times in the history of Babylon, the day had an evil connotation. Records from
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Akkadian connect the word with the middle day of the month as the day of the god’s heart. 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.

The seventh day is a Sabbath rest. No work is to be done (Lev. 23:3). Religious festivals highlighted rest. The
Passover, with its Feast of Unleavened Bread, ends on the seventh day with no regular work (23:4-8). The
First Fruits is celebrated with a wave offering on the day after the Sabbath (23:9-14). The Festival of Weeks
begins the day after the seventh Sabbath. It, too, involves a sacred assembly and no regular work (23:15-
22). The Festival Trumpets has a day of Sabbath rest (23:23-25). The Day of Atonement is a day of rest
when people deny themselves (23:26-32). The Feast of Tabernacles has two Sabbaths (23:33-43).

Israel was regularly reminded to rest. Woven into their lives each week and each year was the practice of
resting. The word simply means “to stop or cease.” The sense is illustrated by God’s promise that the
seasons “will never cease (Gen. 8:22). The implication is to rest in God. His people are taught about the
limits of their own strength, abilities, and intelligence, and even the minutes and years of their lives.
Humans have limits. YHWH does not. Rest in him! Resting in him is actually the best part of life. It is better
than work or any other activity, for he is better than work or any other activity.

The instructions in Leviticus continue with references to lamp oil and showbread (24:1-9). The setting is not
accidental. Lamps were to burn continually just outside the holy of holies. The bread was made fresh and
placed before the Lord “Sabbath after Sabbath” (v. 8). Without going through all the items in the
tabernacle, we are shown how these two are a reminder to Israel of the importance of the Sabbath. Coming

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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