On October 11 Jews around the world will observe Yom Kippur, the Day of Atonement. This day is described in Leviticus 16. The Old Testament's practice revolved around the action of the high priest who, once a year, offered up the blood of a sin offering and of a burnt offering for his own sins as well as for the sins of the peo­ple of Israel, God's covenant family. In this way it is said that the high priest would "make atonement." Leviticus 16:34 reads: "Now you shall have this as a permanent statute, to make atonement for the sons of Israel for all their sins once every year."

But what exactly is atonement? In some literature which explains atonement, the writer may point out that the verb used in the Old Testament can mean theoretically "to cover." Then it might be said that Old Testament sacrifices covered over the sins of God's people until the coming of Jesus Christ and His definitive sacrifice, offered once for all.

This is not correct. While it is true that God passed over the sins previously committed (Rom. 3:25), yet one cannot appeal to the Old Testament verb to say it means "to cover." The Old Testament verb "to make atonement" has the sense of "to appease through a gift, to atone by offering a substitute, to ransom through some kind of payment." Any discussion about atonement must, on the one hand, take into account the fact of man's total depravity and his utterly radical sinfulness, and, on the other hand, God's firm and awesome jus­tice in dealing with sin. To put the matter simply, "If someone sins, someone is going to pay." This verb is also related to a noun meaning "a sum of money, a ransom (even a bribe!)" paid to avert punishment and to obtain satisfaction.

Atonement⤒🔗

To illustrate the Old Testament's usage of the word meaning "to atone," we may cite a few representative verses. Exodus 30:12 says, "When you take a census of the sons of Israel to number them, then each one of them shall give a ransom for himself to the LORD..." The half-shekel paid was "atonement money," and it illustrates the definition above: something was paid to obtain one's release. Every firstborn of men and of animals was consecrated to the LORD, but payment was made to release them for sanctuary service, work which was reserved for the priests and Levites.

Numbers 35:31-32 points out that a ransom could not be paid for a murderer who was guilty of death. His own life (i.e., his blood) was required of him, even if he had fled to a city of refuge. There was no atonement for him.

All of this sets a very important background to both the Old Testament Day of Atonement as well as the great atoning work of our greater High Priest, Jesus Christ. The sacrificial animals without blemish (i.e., "innocent") were brought forward as substitutes (i.e., "vicars") on behalf of the sinners among God's people. Guilty hands were placed upon these animals to symbolize the transferral of guilt to the substitute. Their blood was shed and presented before God. He was thus satisfied and appeased.

Yet, ultimately, "it is impossible for the blood of bulls and goats to take away sins" (Heb. 10:4). The writer to the Hebrews refers to the principal animals used in Leviticus 16 with regard to the Day of Atonement. Hence there arises the dilemma faced by the worshiper who might choose to remain in the Old Testament mode of worship: animal blood itself cannot make atonement, it cannot satisfy, it cannot pay for the sins committed by us who are created in the image of God. Furthermore, it is a clear Biblical principle that "without the shedding of blood there is no forgiveness" (Heb. 9:22).

Here then, is where the beauty of both Christ's Person and work shines through for us today in the New Testament era. He is the perfect Substitute who takes upon Himself the sin and guilt of His people, dies as the ransom payment, and thus satisfies God's awful wrath and strict justice. John Murray writes that Jesus "offered himself a sacrifice and that most particularly under the form or pattern supplied by the sin-offering of the Levitical economy. In thus offering himself he expiated guilt and purged away sin so that we may draw near to God in full assurance of faith and enter into the holiest by the blood of Jesus, having our hearts sprinkled from an evil conscience and our bodies washed with pure water" (Redemption Accomplished and Applied, pp. 26-27).

On the Day of Atonement, the Jewish community will remember, read, and reflect on what Moses has said about atonement, but a veil will hang before the eyes of their hearts. That veil is only removed by Jesus Christ, for "whenever a man turns to the LORD, the veil is taken away" (2 Cor. 4:15-16). How better it is for us whose ransom has been fully and freely paid by our Redeemer! So we may joyfully sing, "I will tell the wondrous story, how my lost estate to save, in His boundless love and mercy He the ransom freely gave. Sing, O sing of my Redeemer! With His blood He purchased me; On the cross He sealed my pardon, paid the debt, and made me free."