Exposition of Leviticus Nine Worship Atonement
Exposition of Leviticus Nine Worship Atonement
The concept of atonement is central to the worship described in Leviticus 9. On the eighth day after Aaron's consecration, he is commanded to offer sacrifices to make atonement for himself and the people [6]. The specific instructions given to Aaron include offering a sin-offering and a burnt-offering, both of which are to be "without blemish" [2].
The atonement ritual involves several key elements. First, Aaron is to make atonement for himself with a sin-offering bullock, and then for the congregation by offering their sacrifices [5]. The priest's role in atonement is crucial, as he acts as an intermediary between God and the people. The atonement is made through the offering of sacrifices, which are presented before God at the door of the tabernacle and offered on the altar [8].
The biblical text emphasizes that atonement is necessary for the purification and reconciliation of the worshiper. In Leviticus 12:7, the priest makes atonement for a woman after childbirth "to purify her" [7]. Similarly, in Leviticus 16:33, the high priest makes atonement for the Holy Sanctuary, the Tent of Meeting, the altar, the priests, and all the people of the assembly [1].
Different traditions interpret the concept of atonement in Leviticus 9 in various ways. The Jewish (Rationalist) tradition, as represented by Abraham Ibn Ezra, emphasizes that a person cannot atone for another unless they have been purified from all sin themselves [5]. In contrast, the Christian tradition sees the atonement rituals in Leviticus as foreshadowing the ultimate atonement made by Christ [8].
The atonement rituals described in Leviticus 9 are part of a larger context of worship and sacrifice in the Israelite tradition. The Day of Atonement, which is described in Leviticus 16, is a key part of this context, involving the high priest's entry into the Holy of Holies to make atonement for the people [4].
The concept of atonement in Leviticus 9 highlights the importance of purification and reconciliation in the Israelite worship tradition. The priestly role in mediating between God and the people is also underscored. The various interpretations of atonement across different traditions demonstrate the ongoing significance of this concept in Jewish and Christian theology. The atonement made by the priest is seen as a means of restoring the relationship between God and the people, and is a precursor to the ultimate atonement made by Christ [3].
Sources
- Leviticus “Then he shall make atonement for the Holy Sanctuary; and he shall make atonement for the Tent of Meeting and for the altar; and he shall make atonement for the priests and for all the people of the assembly. -- Leviticus 16:33”
- Leviticus “Tolle de armento vitulum pro peccato, et arietem in holocaustum, utrumque immaculatum, et offer illos coram Domino. -- Leviticus 9:2”
- Torrey's Topical Textbook “Torrey's Topical Textbook: Atonement, The — Explained -- Ro 5:8-11; 2Co 5:18,19; Ga 1:4; 1Jo 2:2; 4:10. Foreordained -- Ro 3:25; 1Pe 1:11,20; Re 13:8. Foretold -- Isa 53:4-6,8-12; Da 9:24-27; Zec 13:1,7; Joh 11:50,51. Effected by Christ alone -- Joh 1:29,36; Ac 4:10,12; 1Th 1:10; 1Ti 2:5,6; Heb 2:9; 1Pe 2:24. Was voluntary -- Ps 40:6-8; Heb 10:5-9; Joh 10:11,15,17,18. Exhibits the Grace and mercy of God. -- Ro 8:32; Eph 2:4,5,7; 1Ti 2:4; Heb 2:9. Love of God. -- Ro 5:8; 1Jo 4:9,10. Love of Christ. -- Joh 15:13; Ga 2:20; Eph 5:2,25; Re 1:5. Reconciles the justice and mercy of God -- Isa 45:21; ”
- Smith's Bible Dictionary “Smith's Bible Dictionary: Atonement, The Day Of — I. The great day of national humiliation, and the only one commanded in the Mosaic law. [[215]Fasts] The mode of its observance is described in Levi 16, and the conduct of the people is emphatically enjoined in (Leviticus 23:26-32) II. Time.-- It was kept on the tenth day of Tisri, that is, from the evening of the ninth to the evening of the tenth of that month, five days before the feast of tabernacles. Tisri corresponds to our September-October, so that the 10th of Tisri would be about the first of October. [[216]Festivals] III. How observed.”
- Sefaria (Jewish (Rationalist)) “Abraham Ibn Ezra on Leviticus 9:7: AND MAKE ATONEMENT FOR THYSELF, AND FOR THE PEOPLE. There is a divine command that you make atonement for yourself and for all of the people. You will atone for yourself with a sin offering bullock. Afterwards you will atone for the congregation by offering the people’s sacrifice, for a person cannot atone for another unless he has been purified from all sin.”
- Leviticus (Methodist/Wesleyan) “Adam Clarke on Leviticus 9 (introduction): Aaron is commanded to offer, on the eighth day, a sin-offering and a burnt-offering, Lev 9:1, Lev 9:2. The people are commanded also to offer a sin-offering, a burnt-offering, peace-offerings, and a meat-offering, Lev 9:3, Lev 9:4. They do as they were commanded; and Moses promises that God shall appear among them, Lev 9:5, Lev 9:6. Aaron is commanded to make an atonement for the people, Lev 9:7. He and his sons prepare and offer the different sacrifices, Lev 9:8-21. Aaron and Moses bless the congregation, Lev 9:22, Lev 9:23. And the fire of the Lord ”
- Leviticus (Protestant academic) “Tyndale House on Leviticus 12:7: 12:7 to purify her: “Atonement” can be understood in this context to stress ceremonial cleansing and reconciliation of the worshiper (see 4:20; see also study note on 1:4).”
- Leviticus (Baptist/Reformed) “John Gill on Leviticus 19:22: And the priest shall make an atonement for him,.... By offering his sacrifice for him, typical of the atoning sacrifice of Christ: with the ram of his trespass offering before the Lord; presented before him at the door of the tabernacle, and offered up on his altar: for his sin which he hath done; or "sinned", which is so expressed, according to Jarchi, to take in his sin, whether done ignorantly or presumptuously: and the sin which he hath done shall be forgiven him; upon the atonement made, as all the sins of God's people are forgiven through Christ, upon ”