Tagged: Jehovah

November 3, 2008

Prologue

Where we are:

Part 1: Judgment	Part 2: Historical Interlude	Part 3: Salvation
Chapters 1-35	Chapters 36-39	Chapters 40-66

When this takes place:

Most of chapters 2-12 likely was written during the reign of King Uzziah.

Key verse:

Isa. 5:5: Now I will tell you what I am about to do to My vineyard: I will remove its hedge, and it will be consumed; I will tear down its wall, and it will be trampled.

Quick summary:

Isaiah uses a parable to foretell judgment on Judah, and then pronounces six woes on the people as he catalogues their sins.

Take note:

The parable of the vineyard in verses 1-7 is similar to the parable of the vineyard owner Jesus tells in Matt. 21:33-44. At the same time, the woes pronounced on the wicked in verses 8-30 have a familiar ring. Jesus’ woes on the Jewish religious leaders in Matthew 23 are aimed at their arrogance, hypocrisy and self-righteousness. There appears to be a good reason Jesus quotes Isaiah so often: Just as the prophet foretells pending judgment on Judah for its sins, the Messiah foretells judgment on Israel for its vapid spiritual life.

Parable of the vineyard (Isa. 5:1-7)

This parable foretelling judgment on Judah is eerily similar to the parable of the vineyard owner Jesus tells in Matt. 21:33-44, predicting the destruction of Jerusalem and the scattering of Israel that occurs in 70 A.D. with the most notable consequence being the temporary setting aside of God’s spiritual blessings on Israel in favor of the church. In Isaiah, the pending judgment is national and focused mainly on the leaders’ social injustice. In Matthew, the pending judgment also is national but centers on the leaders’ spiritual coldness – particularly their rejection of Jesus as Messiah.

D.A. Carson summarizes the parable in Isaiah 5: “The parable brings home, as nothing else could, the sheer unreason and indefensibility of sin – we find ourselves searching for some cause of the vine’s failure and there is none. Only humans could be as capricious as that” (New Bible Commentary: 21st Century Edition, Section Isaiah 5:1).

There is no mistaking the meaning of this parable. The vineyard is “the house of Israel” and the fruitless vine “the men of Judah” (v. 7). Like a wise, experienced, and caring husbandman, God has done everything necessary to make Judah a shining testimony of His greatness. He plans the vineyard, setting it on “a very fertile hill” (v. 1); prepares the soil, breaking it up and clearing it of stones (v. 2); plants it “with the finest vines” (v. 2); operates and watches over it, building a tower in the middle of the vineyard (v. 2); anticipates its fruitfulness, hewing out a winepress (v. 2); and expects it to “yield good grapes” (v. 2). So when the vineyard “yielded worthless grapes” (v. 2), God could legitimately ask, “What more could I have done for My vineyard than I did?” (v. 4).

God has blessed Israel and given her advantages no other nation on earth has ever experienced. Centuries later, after the resurrection and ascension of Jesus and before God revisits judgment on Israel through the destruction of the Temple and the Diaspora, the apostle Paul reminds his Jewish readers of their special place in God’s heart (Rom. 9:4-5). Nevertheless, Isaiah warns his fellow countrymen what God is about to do. He will remove His hedge of protection so it will be consumed (v. 5); tear down its wall so wild beasts and human plunderers will trample it (v. 5); abandon its care so that “thorns and briers will grow up” (v. 6); and even withhold rain so that it becomes a “wasteland” (v. 6). In practical terms, God is going to give up his special care of Israel so invaders will destroy it. He will even withhold the “rain,” likely a reference to the heaven-sent teachings of the prophets.

There is an interesting play on words in verse 7. Good looks for “justice” (mishpat) but finds “oppression / injustice” (mispach); He looks for “righteousness” (tzedakah) but hears “cries” (tzedkah) of wretchedness (The Treasury of Scripture Knowledge).

Woes for the wicked (Isa. 5:8-30)

Isaiah notes six distinct types of sin resulting in woes from the Lord. As D.A. Carson summarizes in the New Bible Commentary, “The attack has all the bite of personal portraiture. Here are the great, for all to see; they emerge as extortioners (8-10), playboys (11-12; cf. 22-23) and scoffers, whose only predictable values are cash ones (18-23)” (Section Isaiah 5:1). Specifically, the sins are:

Disregarding Jubilee. “Woe to those who add house to house and join field to field, Until there is no more room, So that you have to live alone in the midst of the land!” (v. 8). The jubilee restoration of land every 50 years is designed to protect against greed, but the inhabitants of Judah are selfishly hoarding property (see Lev. 25:13; Micah 2:2). As a result, God will cause many houses to become desolate and the land to yield its fruit grudgingly (vv. 9-10).
Drunkenness. “Woe to those who rise early in the morning that they may pursue strong drink …” (vv. 11-12). God’s people are indulging in strong drink and revelry without regard for the Creator and Provider of their food and drink. Their parties begin early, when it is especially shameful to drink (see Acts 2:15; 1 Thess. 5:7) and continue into the night. In verse 12, Isaiah refers to the tambourine among other musical instruments that are part of the reveling. The Hebrew word is tophet, and the tambourine are used to drown out the cries of children sacrificed to Moloch. Therefore, God will punish His people for their reckless living by sending them into exile, where they will suffer hunger and thirst – a stark contrast to the gluttonous food and drink found at their banquet tables (v. 13). Sheol, the abode of the dead, has “enlarged its throat” to accommodate the number of Jews who will die in exile (v. 14). In addition, the splendor of Jerusalem will be taken away, the common man will be humbled and the man of importance abased (v. 15). But “the LORD of hosts will be exalted in judgment” (v. 16).
Obstinate perseverance in sin. “Woe to those who drag iniquity with the cords of falsehood, And sin as if with cart ropes” (v. 18). The rabbis used to say, “An evil inclination is at first like a fine hair-string, but the finishing like a cart-rope.” Jamieson, Fausset and Brown comment, “The antithesis is between the slender cords of sophistry, like the spider’s web (Is 59:5; Job 8:14), with which one sin draws on another, until they at last bind themselves with great guilt as with a cart-rope. They strain every nerve in sin” (A Commentary, Critical and Explanatory, on the Old and New Testaments, S. Isa. 5:18). While buried up to their necks in sin, the Jewish people seem to be questioning whether God is really in control of the nation, and they challenge them to show Himself by delivering them despite their obstinacy (v. 19).
Perverted values. “Woe to those who call evil good and good evil, who substitute darkness for light and light for darkness …” (v. 20). Matthew Henry writes that such people “not only live in the omission of that which is good, but condemn it, argue against it, and, because they will not practise it themselves, run it down in others, and fasten invidious epithets upon it-not only do that which is evil, but justify it, and applaud it, and recommend it to others as safe and good” (Matthew Henry’s Commentary on the Whole Bible, S. Is 5:18).
Arrogance. “Woe to those who are wise in their own opinion and clever in their own sight” (v. 21). Many in Judah think they know better than the prophet and therefore disregard the Word of God through Isaiah. The New Bible Commentary calls them “calmly omniscient.”
Alcoholic excess and perversion of justice. “Woe to those who are heroes at drinking wine … who deprive the innocent of justice” (vv. 22-23). They know the value of money, but little more. The judges in particular bankroll their self-indulgence with bribes that favor the rich and deny justice to the innocent. They mix their drinks, not with water, but with spices for intoxication (Prov. 9:2, 5; Song of Sol. 8:2).

As a result of these sins, the people of Judah would be burned like dry grass, and their beauty vanquished like a flower turned to dust. When God’s judgment comes, He will use Egypt and Assyria, and later Babylon, as His rod of punishment. These ferocious powers descend on Judah as if God has raised a banner and called people from “the ends of the earth” to war (v. 26). While these violent conquerors are to be feared like a growling lioness or the roaring sea, they are under the sovereign hand of God and do as He pleases. This chapter ends darkly, with nothing but pending judgment, like storm clouds gathering on the horizon.

Closing Thought

Gary V. Smith comments: “These woes assure the reader that God will judge sin severely. The lament conveys the truth that God is terribly saddened when his people reject him or his revealed instructions. Nevertheless, in the end he will hold all people accountable for their actions, especially his own privileged people” (The New American Commentary: Isaiah 1-39, p. 182).

September 14, 2008

Jesus in the Feasts of Israel: Tabernacles (part 2)

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The idea of salvation in the Jewish mind — as written in Isa. 12:2 for example — is tied to the feast of tabernacles. The reference in verse 3 to joyfully drawing water from the springs of salvation reminds the people of the ceremony practiced each day of the feast in which water is drawn from the Pool of Siloam, and it foreshadows the day when Jesus would stand, on the final day of the feast, and proclaim, “If anyone is thirsty, he should come to Me and drink” (John 7:37).

“As the Jew was reminded by the feast of tabernacles of his wanderings in tents in the wilderness, so the Jew-Gentile Church to come shall call to mind, with thanksgiving, the various past ways whereby God has at last brought them to the heavenly “city of habitation” (Ps. 107. Robert Jamieson, A.R. Fausset, David Brown, A Commentary, Critical and Explanatory, on the Old and New Testaments, S. Is 12:2).

Everyone can see Jesus in the Feast of Tabernacles by noting the Messianic symbols God gave us — and Jesus fulfilled — in the feast, most notably:

1. The tabernacle.

2. The water.

3. The light.

4. The harvest.

Jesus in the Feasts of Israel: Tabernacles (Sukkot)

Name	Scriptures	Time / Date	Purpose	Fulfillment
Tabernacles	Lev. 23:33-43; Num. 29:12-39; Deut. 16:13-17, 31:10-13	15th – 21st of Tishri, with an 8th day added as a climax to all the feasts (September/October).	To commemorate God’s protection during the wilderness wanderings and to rejoice in the harvest.	*Restoration:* The peace and prosperity of God’s Kingdom on earth.

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Background

The Feast of Tabernacles, or Sukkot, is the seventh and final feast God gave Israel. It is the most festive of all the feasts and is mentioned more often in scripture than any of the others. The word sukkot in Hebrew is translated “tabernacles” in English and means booths or huts. Throughout this seven-day feast, the Jews are required to live in temporary shelters to remind them of God’s provision during their 40 years of wilderness wandering. The holiday also is called the Feast of Ingathering (Ex. 23:16; 34:22) because it is observed after all the fall crops are harvested. This happy feast commemorates God’s past provision in the desert and His present goodness in providing the fall harvest.

The feast begins on the 15th day of Tishri (September/October), five days after the Day of Atonement. The first day of Tabernacles and the day after Tabernacles (known as Shemini Atzeret) are sacred assemblies, or Sabbaths. No work is permitted on these days. This is one of three pilgrim feasts, along with Unleavened Bread and Weeks (Pentecost), requiring all Jewish males to appear before the Lord in the Temple.

The Biblical Observance

Four passages of scripture outline the observance of Tabernacles: Lev. 23:33-43; Num. 29:12-39; Deut. 16:13-17, and Deut. 31:10-13. A great number of sacrifices are required each day: one goat, 14 lambs, two rams, and a number of bulls – 13 on the first day, then decreasing by one each day. In addition, the accompanying meal offerings and drink offerings are presented. The work is so intense that all 24 divisions of priests help carry out the sacrificial duties.

It is during the Feast of Tabernacles that Solomon dedicated Israel’s first Temple. The Shekinah glory of God descended from heaven to light the fire on the altar and to fill the Holy of Holies (2 Chron. 5:3; 7:1-4).

Jewish pilgrims from around the world travel to Jerusalem for this feast. They build booths, or huts, in which they live for one week – all carefully located within a Sabbath day’s journey (a little more than half a mile) of the Temple. At sundown, the ram’s horn (shofar) blasts and the celebration begins as fires from thousands of Jewish camps blaze in a half-mile radius around the Temple.

Water-libation ceremony. Israel’s rainy season is from November through March. Tabernacles gratefully acknowledges the harvest and, at least in part, beseeches God for the coming moisture necessary for future harvests. So each morning of the feast, the high priest pours a pitcher of water from the Pool of Siloam into a special basin in the inner court of the Temple as a visual prayer for rain. At the same time, a drink offering of wine is poured into another basin. Three blasts of a silver trumpet follow, and the people listen as the Levites sing the Hallel (Ps. 113-118). The congregation waves palm branches toward the altar and join in singing Psalm 118:25: “Lord, save us! Lord, please grant us success!”

Psalm 118 is a messianic psalm and gives the feast a messianic focus. Centuries after this Psalm was penned, the crowds in Jerusalem greet Jesus with shouts of Hosanna (“save now”) and wave palm branches as He enters the city triumphantly (Matt. 21:8-9; Luke 19:37-38; John 12:12-13). This imagery continues in heaven where the saints worship around the throne with palm branches in hand (Rev. 7:9-10).

Temple-lighting ceremony. On the second night of Tabernacles, the people gather in the spacious outer court of the Temple known as the Court of the Women. Four towering lamp stands are in the center of the court, each with four branches of oil lamps. The wicks are made from the worn-out linen garments of the priests, who ascend tall ladders to keep the lamps filled with olive oil. The elders of the Sanhedrin perform torch dances all night long. Levites stand at the top of the 15 steps leading down to the Court of Women. As flutes, trumpets, harps, and other stringed instruments accompany them, they sing the “Fifteen Psalms of Degrees” (Psalms 120-134). With each psalm, they descend one step.

This celebration is repeated every night from the second night to the final night of Tabernacles. The brilliant lights, bathing the Temple and flooding the streets of Jerusalem, remind the Jews of the descent of the Shekinah glory in King Solomon’s day as the people look forward to the return of the Shekinah in the days of the Messiah (Ez. 43:1-5).

It is the day after Tabernacles that Jesus proclaims in the Temple, “I am the light of the world. Anyone who follows Me will never walk in the darkness but will have the light of life” (John 8:12). Later that day, He heals a blind man and declares, “As long as I am in the world, I am the light of the world” (John 9:5). The Pharisees bristle at both statements. The best they can do is to accuse Him of healing a man on the Sabbath. Incidentally, there are no Mosaic laws against healing on the Sabbath; the tradition of the Pharisees is the only thing Jesus violated.

Hoshana-Rabbah ceremony. On the seventh day of the feast, the Temple water-pouring ceremony, which is performed each morning throughout the week, takes on great importance. Jewish tradition holds that it is on this day that God decides whether there will be rain for the next year’s crops. Instead of three silver-trumpet blasts, there are seven sets of three blasts. Rather than one circuit around the altar, the priests make seven circuits. The day is known as the Hoshana Rabbah, or “Great Hosanna.”

It is during this ceremony that Jesus stands up and shouts, “If anyone is thirsty, he should come to Me and drink! The one who believes in Me, as the Scripture has said, will have streams of living water flow from deep within” (John 7:37-38). The Jewish leaders are infuriated; some want to seize Him, but no one lays a hand on Him A debate ensues among the people, many of whom do not realize, or will not believe, He is the Son of David, born in Bethlehem, the Messiah (John 7:40-44). The chief priests and the Pharisees rebuke the Temple officers, who had the authority to arrest Jesus for disturbing the ceremony, but the officers reply, “No man ever spoke like this” (John 7:46).

The Modern Observance

The sukkah, or tabernacle, is the primary symbol of the feast today. As soon as Yom Kippur is past, observant Jews build rough booths in their yards or on their patios. The booths are three-sided and covered with branches. The roofs are thatched so that there is partial shade in the daytime, and so the stars can be seen through it at night. Throughout the feast, Jewish families eat their meals in the booths, and some even sleep there. These booths remind the Jews of their hastily built housing in the wilderness.

Leviticus 23:40 instructs the Jews to take fruit, palm branches, the boughs of leafy trees and willows of the brook and rejoice for seven days. Observant Jews may build their booths with these items, or carry them in their hands as they rejoice, or both.

At the synagogue, congregants circle the building and sing Psalm 118. The Torah scroll, rather than the ancient altar, is the center of the ceremony. Since the destruction of the Temple, the feast is more closely connected to Yom Kippur. Hashanah Rabbah, the last day of the feast, is seen as the last day on which the judgments God declared on Yom Kippur could be reversed, so observant Jews ceremonially beat willow branches on the synagogue pews to remove the leafs, symbolizing repentance and the removal of sin.

The Fulfillment

The Bible often compares the harvest with God’s judgment (Hos. 6:11; Joel 3:13; Matt. 13:39; Rev. 14:14-20). In keeping with this imagery, God designed the Feast of Tabernacles to foreshadow the day in which He will gather His people to Himself and send away the wicked (Mal. 4:1-3). When the Messiah returns and sets up His earthly kingdom, He will bring together Jew and Gentile to worship Him in Jerusalem (Zech. 14:16-17).

Further, the Lord Himself will tabernacle, or pitch His tent, with the redeemed (Ez. 37:27-28; Rev. 21:3). The Shekinah glory will be seen again (Isa. 60:1, 19; Zech. 2:5), covering Mount Zion with a cloud by day and a fire by night (Isa. 4:5-6). God’s people will enjoy intimate, face-to-face fellowship with their Savior.

An interesting observation: Some believe Jesus was born during the Feast of Tabernacles, based on scriptural information regarding the timing of John the Baptist’s birth. If that’s true, it more fully illustrates the truth that Jesus is the Tabernacle of God. John 1:14 says, “The Word became flesh and took up residence (lit. and tabernacled or and dwelt in a tent) with us.” Col. 2:9 states, “For in Him the entire fullness of God’s nature dwells bodily.” Jesus will again tabernacle with us when He returns in power and great glory.

In another way, the shelters that are built represent the physical bodies in which we temporarily live today – bodies that eagerly await their glorification at the return of Christ (Rom. 8:23; 1 Cor. 15:51-57; 2 Cor. 5:1-4).

The Old Testament visions of the coming of all nations to worship at Jerusalem refer to the Feast of Tabernacles on the occasion of their pilgrimage (Zech. 14:16-21). This feast speaks of Christ’s millennial reign – a new beginning without the ravages of sin. The earth gives bountifully, all animals are docile (Isa. 65:25), armies no long march against each other, every man sits under his own fig tree (Micah 4:4), and righteousness becomes a lasting reality on the earth. As the Apostle John wrote in Rev. 22:20b: “Amen. Come, Lord Jesus!”

This concludes our study of the Jesus in the Feasts of Israel.

September 1, 2008

Jesus in the Feasts of Israel: The Day of Atonement (Part 2)

The Scapegoat by William Holman Hunt 1854

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The Day of Atonement foreshadows two significant events: Jesus’ sacrificial death, and Israel’s repentance at the Messiah’s return. “They will look at Me whom they pierced” and repent, the Lord declares in Zech. 12:10. God will deal with the nation’s sins and remember them no more (Isa. 43:25; Jer. 31:34). Isaiah prophesied that the nation would be born spiritually in a day (Isa. 66:8; Rom. 11:26-27). This will be the prophetic fulfillment of the Day of Atonement as Israel comes face to face with its Messiah at the end of Daniel’s “70th week” (Dan. 9:24-27), a seven-year tribulation period that begins with the rise of an evil world ruler known in Jewish theology as Armilus and in Christian theology as Antichrist. Throughout the tribulation, many Jews will turn to Christ in the midst of great persecution, acknowledge Him as Lord and receive Him as Savior. At the same time, God will pour out His wrath on a wicked and Godless world. At the end, perhaps on the very Day of Atonement, the Jews will receive their Messiah as He comes in power and great glory as King of kings and Lord of lords.

Note the similarities between the work of the high priest on the Day of Atonement and the work of Jesus in His sacrificial death:

The high priest does all of the work – offering 15 blood sacrifices, lighting the candles, etc. Jesus, our “great high priest” (Heb. 4:14), did all the work of redemption so that salvation is by grace alone through faith (Eph. 2:8-9).
The high priest humbles himself, wearing simple white linen clothing. Jesus humbled Himself by becoming a man (Phil. 2:5-8).
The high priest must be spotless, having his sin atoned for before he may enter the presence of God behind the veil. Jesus was sinless (2 Cor. 5:21).
The high priest enters the Holy of Holies only once a year, taking the atoning blood of bulls and goats behind the veil into the presence of God. Jesus offered His own blood once and for all, and the veil of the Temple – symbolizing the separation between holy God and sinful man as well as representing the body of Christ – was torn in two (Matt. 27:51).
The blood the high priest takes into the Holy of Holies can only cover sin. Jesus’ death at Calvary took away sin (Heb. 7:27; 9:12, 25-28; 10:4; John 1:29).

In addition to the high priest, the goats also foreshadow the work of Messiah. Both goats have to be spotless, as Jesus was sinless. The goat “for YHWH,” whose blood is shed, symbolizes the substitutionary death of the Messiah. The goat “for azazel” symbolizes the finished work of Jesus in taking away our sins, never to be remembered again. Just as the high priest takes the blood of the goat “for YHWH” into the Holy of Holies to make atonement for the people, Jesus entered the heavenly Holy of Holies with His own blood as the once and final payment for our sins.

Finally, in Lev. 25:8-17, God gives instructions for the Year of Jubilee (every 50th year). He tells the Jews to sound the trumpet on the 10th day of the seventh month, which is the Day of Atonement. Why not the first day of the seventh month – or, for that matter, the first day of the first month to mark the beginning of this special year? The reason becomes clear when we see the results of the Day of Atonement. In the Year of Jubilee, land reverts to its original owner, slaves are set free, all debts are cancelled, and the land rests. What a marvelous picture of the results of Christ’s sacrificial death. Jesus cancelled our sin debt, redeemed us out of the slave market of sin and set us free, promised us a place in heaven, and gave us rest. The sorrowful self-denial of Atonement is turned to joy as Jesus, the Lamb of God, invites us to enter His rest.

August 25, 2008

Jesus in the Feasts of Israel: The Day of Atonement (Yom Kippur)

The Scapegoat by William Holman Hunt 1854

This is the sixth in a series of articles on Jesus in the feasts of Israel.

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Name	Scriptures	Time / Date	Purpose	Fulfillment
Day of Atonement	Lev. 23:26-32; Num. 29:7-11	10^th day of Tishri (September/October)	To make annual atonement for sins.	The crucifixion and Israel’s repentance at the return of Christ.

Background

Yom Kippur, or the Day of Atonement, is Israel’s most solemn holy day. Kippur is derived from the Hebrew word kaphar, which means “to cover.” On Yom Kippur, atonement is made for the previous year’s sins by the priests and people through the sacrifice of spotless and innocent animals. The event takes place in the fall, on the 10th day after the Feast of Trumpets (Rosh Hashanah) and completes the “Days of Awe,” the 10-day period of self-examination and reconciliation from Trumpets to Atonement.

God designated Yom Kippur as a day in which “you must practice self-denial” (Lev. 23:27, 32). It is a day of fasting and repenting of sins for the previous year. It is such a vital day that God said the person who refuses to devote himself to fasting and repentance “must be cut off from his people” (Lev. 23:29). In addition, all forms of work are prohibited. Those who ignore this command are to be put to death (Lev. 23:30).

Yom Kippur is an especially significant day for Israel’s priesthood. On this day only, the high priest enters the Holy of Holies and stands in the presence of God’s glory. Many animal sacrifices are offered on this day. Besides the daily burnt offerings with their required grain and drink offerings, additional offerings are made, including a bull, a ram and seven lambs for the people, and a ram for the priesthood (Num. 29:7-11).

The Biblical Observance

The high priest normally does not perform the Temple sacrifices, but during the week leading up to Yom Kippur, he serves beside the priests, and on the Day of Atonement performs all of the services alone. He stays the entire week before Yom Kippur in the Temple area, and is sprinkled twice with the ashes of a heifer to make sure he has not somehow become unclean by touching a dead body (Num. 19:1-13).

The morning service. Even though the Jewish day begins at sunset, the Temple service for Yom Kippur does not take place until dawn the next morning. The high priest, who normally washes his hands and feet before serving in the Temple, on this day totally submerges himself in a special bath behind a large linen curtain where only the shadow of his movements may be seen. He then dresses in his high priestly garments: a purple robe hemmed with small golden bells, and the golden breastplate studded with 12 precious stones as a reminder that he represents the 12 tribes of Israel. Then, the high priest washes his hands and feet and conducts the morning service. He returns later, washes his hands and feet again, bathes again, and dresses in his white linen clothing for Yom Kippur. In all, the high priest bathes and changes clothing five times, and offers 15 blood sacrifices, on Yom Kippur.

The afternoon service. This service is central to the observance of Yom Kippur, as atonement is made for the priests and the people. It begins as the high priest places his hands on a young bull, as a sign of identification with his substitute, and confesses his sins. Three times during his confession, he pronounces the covenant name of the Lord (YHWH – Yahweh or Jehovah), and each time the priests and the people fall on the faces and say, “Blessed be His name whose glorious kingdom is forever and ever.”

Next, two priests – the deputy high priest and the chief priest of the division of priests chosen to minister that week – escort the high priest to the eastern side of the altar, where two identical goats await. The high priest casts lots for the goats. One is determined to be “for YHWH” and the other is “for azazel.” Together, the two goats constitute a single sin offering for the Lord. The goat “for azazel” is immediately marked with a red woolen strip tied to one of his horns. The goat “for YHWH” is left facing a stone altar where he will soon shed his blood. There is some debate about the meaning of azazel. Some believe it’s either a term for Satan, a demon who lives in the desert, or a pagan god in the form of a goat, while others contend that the term comes from the Hebrew word azel, which carries the idea of “escape.”

The high priest returns to the bull a second time, placing his hands on the animal’s head and confessing the sins of the priesthood. He then slaughters the bull and collects its blood in a golden bowl. An attending priest stirs the blood so it will not congeal.

Next, the high priest takes live coals from the altar and two handfuls of incense and makes his way through the thick veil that separates the Holy Place from the Holy of Holies. Inside, he pours the incense onto the coals and waits for a fragrant cloud of smoke to fill the room so that he will not see God face to face and die. In Solomon’s Temple, the Ark of the Covenant was in the Holy of Holies and the Shekinah glory of God rested above it. After the Babylonian captivity, the Ark was never recovered. The Holy of Holies was an empty room except for a single stone, called the foundation stone, projecting about two inches above the floor.

The high priest leaves the Holy of Holies momentarily, returning with the golden bowl of bull’s blood. He sprinkles the blood in front of the altar – once upwards and seven times downward. Then he again leaves the Holy of Holies and places the golden bowl on a golden stand.

He sacrifices the goat “for YHWH,” collects the blood in another golden bowl and enters the Holy of Holies for a third time, sprinkling the goat’s blood the same way he has sprinkled the bull’s blood – always counting aloud to prevent errors. After, he sprinkles the outside of the veil with the bull’s blood, then the goat’s blood, and finally he mixes the bull’s blood and the goat’s blood and sprinkles the horns of the altar in the courtyard.

Now the attention focuses on the remaining goat – the one “for azazel.” The high priest places his hands on the goat’s head and confesses the sins of the people. The “scapegoat” is then led by a priest 10-12 miles into the wilderness and released, never to be seen again. Some Bible commentators say that in the days of the second Temple, the priest would lead the goat to the edge of a rocky ledge and push him off so that he plunged to his death; if this is so, it is more than God required, for He commanded that the goat be released. In any case, the goat, symbolically carrying the sins of the people, could not be allowed to return. While this is happening, the high priest finishes sacrificing the bull and the goat on the altar. Then he addresses the people, reading the Yom Kippur passages from Leviticus and Numbers. Last, the high priest offers burnt offerings on the altar.

One last time, the high priest enters the Holy of Holies to remove the fire pan and incense ladle. He bathes and changes into his golden garments just as the cool autumn night approaches.

The Modern Observance

Yom Kippur today bears little resemblance to the biblical observance, primarily because after the Temple was destroyed in 70 A.D. there was no longer a prescribed place to offer the sacrifices. A leading rabbi in Jerusalem at that time, Rabban Yohanan ben Zakkai, led the nation to abandon atonement through blood sacrifice in favor of mitzvot, or good works. As a result, human traditions have replaced biblical practices in the observance of this feast.

Synagogue services are the focus of Yom Kippur today. These services draw huge crowds, much like Easter services in Christian churches. The synagogue is decorated in white and adorned with white flowers to symbolize cleansing from sin, and worshipers even wear white as a reminder of the white linen the priests wore on this High Holy Day.

In very orthodox circles, the tradition of Kaparot is observed. It involves the killing of an innocent animal, normally a chicken, to atone for sin.

The Fulfillment

Note the similarities between the work of the high priest on the Day of Atonement and the work of Jesus in His sacrificial death:

The high priest does all of the work – offering 15 blood sacrifices, lighting the candles, etc. Jesus, our “great high priest” (Heb. 4:14), did all the work of redemption so that salvation is by grace alone through faith (Eph. 2:8-9).
The high priest humbles himself, wearing simple white linen clothing. Jesus humbled Himself by becoming a man (Phil. 2:5-8).
The high priest must be spotless, having his sin atoned for before he may enter the presence of God behind the veil. Jesus was sinless (2 Cor. 5:21).
The high priest enters the Holy of Holies only once a year, taking the atoning blood of bulls and goats behind the veil into the presence of God. Jesus offered His own blood once and for all, and the veil of the Temple – symbolizing the separation between holy God and sinful man as well as representing the body of Christ – was torn in two (Matt. 27:51).
The blood the high priest takes into the Holy of Holies can only cover sin. Jesus’ death at Calvary took away sin (Heb. 7:27; 9:12, 25-28; 10:4; John 1:29).

In Lev. 25:8-17, God gives instructions for the Year of Jubilee (every 50th year). He tells the Jews to sound the trumpet on the 10th day of the seventh month, which is the Day of Atonement. Why not the first day of the seventh month – or, for that matter, the first day of the first month to mark the beginning of this special year? The reason becomes clear when we see the results of the Day of Atonement. In the Year of Jubilee, land reverts to its original owner, slaves are set free, all debts are cancelled, and the land rests. What a marvelous picture of the results of Christ’s sacrificial death. Jesus cancelled our sin debt, redeemed us out of the slave market of sin and set us free, promised us a place in heaven, and gave us rest. The sorrowful self-denial of Atonement is turned to joy as Jesus, the Lamb of God, invites us to enter His rest.

Next: the Feast of Tabernacles

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Isaiah 5: Worthless Grapes

Prologue

Where we are:

When this takes place:

Key verse:

Quick summary:

Take note:

Parable of the vineyard (Isa. 5:1-7)

Woes for the wicked (Isa. 5:8-30)

Closing Thought

Jesus in the Feasts of Israel: Tabernacles (part 2)

Jesus in the Feasts of Israel: Tabernacles (Sukkot)

Background

The Biblical Observance

The Modern Observance

The Fulfillment

Jesus in the Feasts of Israel: The Day of Atonement (Part 2)

Jesus in the Feasts of Israel: The Day of Atonement (Yom Kippur)

Background

The Biblical Observance

The Modern Observance

The Fulfillment