Hope of Israel Ministries (Ecclesia of YEHOVAH):
Atonement and the True Christian-Israelite!
You can go a certain distance in YEHOVAH, and experience many things, without fasting much, but the highest, richest and most powerful blessings always go to those of Israel who fast much unto YEHOVAH God. The most significant Biblical characters, with the possible exception of Abraham, were all men of fasting and prayer. Yeshua, the adopted Son of YEHOVAH God, was a man of fasting and prayer (Matthew 4:2). So was the apostle Paul (2 Corinthians 11:27). It is a major key to hearing YEHOVAH’s voice (the other is true worship -- the two are related).
by John D. Keyser
According to the Bible Calendar, the tenth day of the seventh month (Tishri) is the Day of Atonement. The Jews call it Yom Kippur. Many Christians believe in keeping this day holy.
In Hebrew Yom means day, (marked from sunset to sunset, as instructed by YEHOVAH God), and Kippur means to pardon, or condone. The word atonement carries the meaning to English-speaking people. It means to make amends or to reconcile -- to become "at one". The observance of the Day of Atonement originates all the way to the time of Moses:
"And the LORD said to Moses, "On the tenth day of this seventh month is the day of atonement; it shall be for you a time of holy convocation, and you shall afflict yourselves [i.e. fast] and present an offering by fire to the LORD. And you shall do no work on this same day; for it is a day of atonement, to make atonement for you before the LORD your God" (Leviticus 23:26-28, RSV).
YEHOVAH God commanded the Day of Atonement as a solemn annual observance of the Israelites. It’s unique in that it’s the only one of the annual YEHOVAH-commanded Biblical Holy Days in which fasting was required. The fast was such a strict requirement that anyone who failed to do so would be cut off from the community.
All of the ancient Biblical Holy Days are significant to true Christian Israelites because they individually symbolize the steps in YEHOVAH’s Plan of Salvation (the very purpose of Christianity) for all of His people Israel. There is only one Way to eternal life.
Just as, for example, the Passover’s slain lamb symbolizes the sacrifice of Yeshua the Messiah (the "Lamb of God"), and the Feast of Trumpets pictures the future coming of the Messiah, the Day of Atonement also has its significance to the Christian world -- so much so that a number of Christian churches and groups observe the Day of Atonement as a Holy Day, including the fast.
Let us turn now to the original ritual that was carried out in ancient Israel by the high priest, in Leviticus 16:
"Now the LORD spoke to Moses after the death of the two sons of Aaron, when they offered profane fire before the LORD, and died; and the LORD said to Moses: ‘Tell Aaron your brother not to come at just any time into the Holy Place inside the veil, before the mercy seat which is on the ark, lest he die; for I will appear in the cloud above the mercy seat. Thus Aaron shall come into the Holy Place: with the blood of a young bull as a sin offering, and of a ram as a burnt offering. He shall put the holy linen tunic and the linen trousers on his body; he shall be girded with a linen sash, and with the linen turban he shall be attired. These are holy garments. Therefore he shall wash his body in water, and put them on. And he shall take from the congregation of the children of Israel two kids of the goats as a sin offering, and one ram as a burnt offering.
"Aaron shall offer the bull as a sin offering, which is for himself, and make atonement for himself and for his house. He shall take the two goats and present them before the LORD at the door of the tabernacle of meeting. Then Aaron shall cast lots for the two goats: one lot for the LORD and the other lot for the scapegoat. And Aaron shall bring the goat on which the LORD’s lot fell, and offer it as a sin offering. But the goat on which the lot fell to be the scapegoat shall be presented alive before the LORD, to make atonement upon it, and to let it go as the scapegoat into the wilderness.
"And Aaron shall bring the bull of the sin offering, which is for himself, and make atonement for himself and for his house, and shall kill the bull as the sin offering which is for himself. Then he shall take a censer full of burning coals of fire from the altar before the LORD, with his hands full of sweet incense beaten fine, and bring it inside the veil. And he shall put the incense on the fire before the LORD, that the cloud of incense may cover the mercy seat that is on the Testimony, lest he die. He shall take some of the blood of the bull and sprinkle it with his finger on the mercy seat on the east side; and before the mercy seat he shall sprinkle some of the blood with his finger seven times.
"Then he shall kill the goat of the sin offering, which is for the people, bring its blood inside the veil, do with that blood as he did with the blood of the bull, and sprinkle it on the mercy seat and before the mercy seat. So he shall make atonement for the Holy Place, because of the uncleanness of the children of Israel, and because of their transgressions, for all their sins; and so he shall do for the tabernacle of meeting which remains among them in the midst of their uncleanness.
"There shall be no man in the tabernacle of meeting when he goes in to make atonement in the Holy Place, until he comes out, that he may make atonement for himself, for his household, and for all the assembly of Israel. And he shall go out to the altar that is before the LORD, and make atonement for it, and shall take some of the blood of the bull and some of the blood of the goat, and put it on the horns of the altar all around. Then he shall sprinkle some of the blood on it with his finger seven times, cleanse it, and consecrate it from the uncleanness of the children of Israel.
"And when he has made an end of atoning for the Holy Place, the tabernacle of meeting, and the altar, he shall bring the live goat. Aaron shall lay both his hands on the head of the live goat, confess over it all the iniquities of the children of Israel, and all their transgressions, concerning all their sins, putting them on the head of the goat, and shall send it away into the wilderness by the hand of a suitable man. The goat shall bear on itself all their iniquities to an uninhabited land; and he shall release the goat in the wilderness.
"Then Aaron shall come into the tabernacle of meeting, shall take off the linen garments which he put on when he went into the Holy Place, and shall leave them there. And he shall wash his body with water in a holy place, put on his garments, come out and offer his burnt offering and the burnt offering of the people, and make atonement for himself and for the people. The fat of the sin offering he shall burn on the altar. And he who released the goat as the scapegoat shall wash his clothes and bathe his body in water, and afterward he may come into the camp. The bull for the sin offering and the goat for the sin offering, whose blood was brought in to make atonement in the Holy Place, shall be carried outside the camp. And they shall burn in the fire their skins, their flesh, and their offal. Then he who burns them shall wash his clothes and bathe his body in water, and afterward he may come into the camp.
"This shall be a statute forever for you: In the seventh month, on the tenth day of the month, you shall afflict your souls, and do no work at all, whether a native of your own country or a stranger who dwells among you. For on that day the priest shall make atonement for you, to cleanse you, that you may be clean from all your sins before the LORD. It is a Sabbath of solemn rest for you, and you shall afflict your souls. It is a statute forever.
"And the priest, who is anointed and consecrated to minister as priest in his father’s place, shall make atonement, and put on the linen clothes, the holy garments; then he shall make atonement for the Holy Sanctuary, and he shall make atonement for the tabernacle of meeting and for the altar, and he shall make atonement for the priests and for all the people of the assembly. This shall be an everlasting statute for you, to make atonement for the children of Israel, for all their sins, once a year.’ And he did as the LORD commanded Moses."
Aaron was clothed for the service of the Day of Atonement, not in his usual garments of glory and beauty, but in garments of sacrifice, the "holy garments", made from linen, emblems of purity, described as the righteousness of the saints of Israel in Revelation 19:8.
The high priest sacrificed the young bull, burnt its fat which produced a cloud of smoke as it burned on the altar, and then took its blood into the Holy of Holies and sprinkled the blood over the mercy seat of the Ark of the Covenant. This sacrifice was for himself, as he was only human and like all Israelites would have sinned at some time in his life, probably several times since the previous Day of Atonement.
Then he would come out of the Most Holy Place and kill the goat that had been chosen by drawing lots as the LORD’s goat. And again he would go into the Most Holy Place and sprinkle the blood on the mercy seat. This depicts the blood sacrifice of Yeshua the Messiah, our "High Priest" (Hebrews 8:1) entering the Throne Room of YEHOVAH God to make atonement for the people of Israel once for all time (Hebrews 9:23–28).
So we have two sacrifices the priest made, both of which required taking the blood into the Most Holy Place, to sprinkle the blood before YEHOVAH God. The first was for himself and his household, the second for the people of Israel. In both cases the blood represents the sacrifice of the Messiah and his shed blood, but it would appear that the first time the priest went in was symbolic of forgiving the sins of the household of the high priest. As the Messiah is our High Priest, and we of Israel are of his household, the first people to be forgiven are YEHOVAH’s people Israel, those in His Church and who have His holy spirit, including all those Israelites throughout history who were given the spirit of YEHOVAH God. The second sacrifice was for the rest of the people of Israel.
Although there was only one sacrifice of the Messiah, it is first and foremost for those of Israel who will be the first fruits at the Messiah’s coming, and secondly for the rest of YEHOVAH's people Israel. Because at present, only those of Israel who have been called and chosen by YEHOVAH God, repented and been given the holy spirit, who are forgiven of their sins. The rest of Israel are still in their sins. The sacrificing of the young bull and presenting its blood before YEHOVAH God represents the cleansing of the Church now at this time; as the sacrifice was made for the high priest and his household; today the Messiah is the High Priest, and the Church is his household. The Church must be cleansed first, in order to prepare it for the great task in the future, as the bride of the Messiah, in cleansing the rest of Israel.
There are three elements of the Day of Atonement that apply directly to Israelite Christians:
The Day of Atonement signifies the three most vital aspects of true Christianity:
(a) Willing repentance on the part of those to be saved.
(b) The completed sacrifice of Yeshua the Messiah formally presented to YEHOVAH God to make atonement for the sins of the Church and of all Israel.
(c) The fulfillment of Yeshua the Messiah as the goat that was sent away bearing the sins of Israel.
The Scapegoat -- A Symbol of Sin Removal By the Messiah
The Azazel goat, translated as scapegoat in some Bibles, was one of two goats chosen for a ceremony on the Day Of Atonement. The first goat was sacrificed, while the scapegoat was taken out into the wilderness and released.
"Then he shall take the two goats, and set them before the LORD at the door of the tent of meeting; and Aaron shall cast lots upon the two goats, one lot for the LORD and the other lot for Azazel. And Aaron shall present the goat on which the lot fell for the LORD, and offer it as a sin offering; but the goat on which the lot fell for Azazel shall be presented alive before the LORD to make atonement over it, that it may be sent away into the wilderness to Azazel" (Leviticus 16:7-10, RSV).
"And when he has made an end of atoning for the Holy Place and the tent of meeting and the altar, he shall present the live goat; and Aaron shall lay both his hands upon the head of the live goat, and confess over him all the iniquities of the people of Israel, and all their transgressions, all their sins; and he shall put them upon the head of the goat, and send him away into the wilderness by the hand of a man who is in readiness. The goat shall bear all their iniquities upon him to a solitary land; and he shall let the goat go in the wilderness" (Leviticus 16:20–22, RSV).
The scapegoat was not killed; instead all of the guilt of the Israelite people was symbolically placed on the head of the scapegoat, who was then taken out into the wilderness and released (Leviticus 16:21–22). What does this "live goat" represent? We have already seen that the sacrificed goat represented the Messiah himself. But this goat was NOT "sacrificed." Yet the "sins" of the people were confessed over it, and put on its head. That is, it was made to be RESPONSIBLE for the people's sins -- it was to carry the BLAME! What person, or individual, does this goat represent, who is made to bear responsibility for the sins of the Israelite people?
The KEY to answering this question is found in Leviticus 16:5, which says: "And he [Aaron] shall take from the congregation of the children of Israel two male goats for A [singular] sin offering and one ram for a burnt offering." In other words, the TWO goats made up a single offering -- not two different offerings!
Another factor is mentioned by Alfred Edersheim in his book on the Temple --
"The two goats, however, must be altogether alike in look, size, and VALUE; indeed, so earnestly was it sought to carry out the idea that these two formed parts of one and the SAME sacrifice, that it was arranged they should, if possible, even be purchased at the same time" (The Temple, p. 312).
An example of this can be found in the purification of lepers -- see Leviticus 14. According to the Mishnah, two birds offered for the leper were to be PRECISELY the same color, size and value, and, if possible, bought on the same day -- to mark the fact that the two formed integral parts of ONE AND THE SAME SERVICE. Edersheim makes the observation that "the rites [for lepers] are, in fact, twofold -- the first [analogous to the goat sacrificed on the Day of Atonement], to restore him [the leper] to fellowship with the congregation; the other [analogous to the scapegoat] to introduce him [the leper] anew to communion with God. In both respects he [the leper] had been dead, and was alive again; and the new life, so consecrated, was ONE HIGHER than the old could ever have been"! (ibid., p. 358).
This agrees amazingly with the rites of the Day of Atonement if we accept the fact that BOTH GOATS REPRESENT THE MESSIAH!
"The word Azazel," writes Alfred Edersheim, "which only occurs in Lev. xvi, is by UNIVERSAL CONSENT derived from a root which means 'wholly to put aside,' or, 'wholly to go away.' Whether, therefore, we render 'la-Azazel' by 'for him who is wholly put aside,' that is, THE SIN-BEARING CHRIST, or 'for being wholly separated,' or 'put wholly aside or away,' the truth is still the same, as pointing through the temporary and provisional removal of sin by the goat 'let go' in 'the land not inhabited,' to the final, real, and complete removal of sin by the Lord Jesus Christ, as we read it in Isa. liii.6: 'Jehovah hath made the iniquities of us all to meet on him'" (The Temple, pp. 323-324).
In Pentateuch and Haftorahs, by Dr. J. H. Hertz (late Chief Rabbi of the British Empire), we read --
"The Heb. Azazel, however, is not a proper name, but a rare Hebrew noun...meaning, 'dismissal' or, 'entire removal' (RV Margin, Gesenius, Hoffmann, and the Oxford Hebrew Dictionary). It is the ancient technical term for the entire removal of sin and guilt of the community, that was symbolized by the sending away of the goat into the wilderness" (Soncino Press, 1990, p. 481).
E. Raymond Capt writes that
"atonement was accomplished by the offering of blood and sprinkling it before the Mercy Seat. The LIVE GOAT [azazel] was public manifestation and proof of acceptance of the sacrifice in the Divine Presence and the transference of GUILT from the sinner to the Scapegoat. What was accomplished 'within' was manifested 'without.' It signified the dismissal, (Azazel -- dismissal, R.V. margin) of our sins. Christ is our 'Azazel,' our 'Scapegoat,' 'cut off out of the land of the living: for the transgression of my people was he stricken' (Isa. 53:8)" (King Solomon's Temple, Artisan Sales, Thousand Oaks, CA. 1979, p. 59).
The "live goat," who has the sins of the Israelite people put on his head, and who is then led into the desert, to a solitary place AWAY from all people, also represents Yeshua the Messiah!
Noah and the Flood
Let us also look at Noah and the Flood. His name means comfort, consolation, rest or regeneration (Genesis 5:29). As in the Messiah’s day, the world was wicked (Genesis 6:5-9). Like the Messiah, he was spiritually just and walked with YEHOVAH God (Genesis 6:9); both he and the Messiah were preachers of righteousness (2 Peter 2:5) and had great faith (Hebrews 11:7); this faith was demonstrated by obedience to YEHOVAH God (Genesis 6:22), which included Sabbath observance (Genesis 7:4, 10; 8:4, 10, 12).
Covering Noah’s ark was the pitch (probably resin) which pictures atonement (Hebrew "kaphar" = atonement). On the first day of Tishri Noah looked out on the new world. We know that the Messiah will probably return on the first of Tishri too, to commence his millennial reign. Noah, at that time, commenced his 7th century at which time he saw and received the "promised land". Similarly, the Messiah will commence the seventh millennium of YEHOVAH’s Plan at his return. We also know that YEHOVAH God made a covenant with Noah -- possibly a type of the New Covenant which the Messiah will finalize at his return (Isaiah 54:8–10; Genesis 9:9).
The covering of Noah’s ark was what saved the ark from water leaking in and sinking it. That covering is from the same Hebrew word that means atonement. As we keep this Day of Atonement we should remember that in doing so it is bringing those of us of Israel closer to YEHOVAH God and separating us from the flood of sin in this world.
“And whenever you fast, do not put on a gloomy face as the hypocrites do, for they neglect their appearance in order to be seen fasting by men. Truly I say to you, they have their reward in full. But you, when you fast, anoint your head and wash your face so that you may not be seen fasting by men, but by your Father who is in secret; and your Father who sees in secret will repay you” (Matthew 6:16–18).
This is a passage of Scripture that cannot be ignored. Many of YEHOVAH's Israelite people live out their Christian lives as if these verses had been torn out of their bibles. Yeshua the Messiah expected his disciples to fast. For he did not begin, “If you fast, then this is how you should do it”, but “When” you do so. He took it for granted that they would.
New Testament Examples Of Fasting
Yeshua the Messiah himself fasted forty days and nights in the wilderness. In reply to the question people asked him that his disciples did not fast, he said; “When the bridegroom is taken away…then they [my disciples] will fast” (Matthew 9:15). In the Sermon on the Mount he told us how to fast, on the assumption that we would. In Acts and the New Testament letters there are several references to the apostles fasting.
The Early Church: Yeshua fasted immediately before his public ministry began; and the early church followed his example -- the church at Antioch before Paul and Barnabas were sent out on the first missionary journey, and Paul and Barnabas themselves before appointing elders in every new church, which they planted (Acts 13:1–3; 14:23). The evidence is plain that special enterprises need special prayer, and that special prayer may well involve fasting.
Purposes Of Fasting
In Scripture, fasting and to “humble ourselves before God” are virtually equivalent terms (Psalms 35:13; Isaiah 58:3, 5). Sometimes this was an expression of penitence for past sin.
When the people of Israel were deeply distressed over their sin and guilt, they would both weep and fast. Paul, after his conversion, moved to penitence for his persecution of the Messiah, for three days neither ate nor drank (Acts 9:9).
Sometimes still today, when the Israelite people of YEHOVAH God are convicted of sin and moved to repentance, it is not inappropriate as a token of penitence to mourn, to weep, and to fast.
We are not to humble ourselves before YEHOVAH God only in past sin, however, but also in dependence on Him for future mercy. For if “penitence and fasting” go together in scripture, “prayer and fasting” are even more coupled. This is not so much a regular practice, so that whenever we pray we fast, as an occasional and special arrangement, so that when we need to seek YEHOVAH God for some particular direction or blessing, we turn aside from food and other distractions in order to do so.
There is another biblical reason for fasting. Hunger is one of our basic human appetites, and greed one of our basic human sins. We have no cause to “punish” the body (which is YEHOVAH’s creation), but we must humble it to make it obedient. Fasting (a voluntary abstinence from food) is one way of being humble and refraining from greed, selfishness and gluttony. A humble man is not greedy.
One further reason for fasting should be mentioned. Namely, a deliberate doing without in order to share what we might have eaten (or its cost) with the undernourished. There is a biblical warrant for this practice (Job 31:17; Isaiah 58:7). Yeshua implied something similar when he told of the rich man feasting sumptuously every day while the beggar lay at his gate, desiring to be fed with the crumbs which fell from his table (Luke 16:19–31).
There are good biblical reasons for fasting. Whatever our reasons, Yeshua took it for granted that fasting would have a place in the Christian Israelite life. His concern was that, as with our giving and our praying, so with our fasting, we should not, like the hypocrites, draw attention to ourselves. Calvin commented, “Christ does not withdraw us from one kind of hypocrisy to lead us into another.” For the purpose of fasting is not to advertise ourselves, but to discipline ourselves, not to gain a reputation for ourselves but to express our humility before YEHOVAH God and our concern for others in need. If these purposes are fulfilled, it will be reward enough!
(5) Proper Focus When Fasting
Matthew 6:16–18 tells us what the Messiah had to say about fasting,
“Moreover, when you fast, do not be like the hypocrites, with a sad countenance. For they disfigure their faces that they may appear to men to be fasting. Assuredly, I say to you, they have their reward. But you, when you fast, anoint your head and wash your face, so that you do not appear to men to be fasting, but to your Father who is in the secret place; and your Father who sees in secret will reward you openly.”
It is evident that throughout, Yeshua is contrasting two alternative kinds of piety, or devotion to religious duties, Pharisaic and Christian. Pharisaic piety is ostentatious, motivated by vanity and rewarded by man. Christian piety is secret, motivated by humility and rewarded by YEHOVAH God.
To pray is to seek YEHOVAH; to give is to serve others. To fast is to humble oneself. But the effect of hypocrisy is to destroy the integrity of these practices by turning each of them into an occasion for self-display.
Although the Pharisees fasted in order to be seen and praised by men, it is not other people with whom the hypocrite is obsessed, but himself. Ultimately, our only reason for pleasing men around us is that we may please ourselves. The remedy for this is we have to become so conscious of YEHOVAH God that we cease to be self-conscious.
So the question is: Which spectators matters to us more, earthly or heavenly, man or YEHOVAH God? The hypocrite performs his ritual “in order to be seen by men”. The Greek verb is theathenai. That is, they are in a theatre giving a performance. The Christian Israelite is also aware that he is being watched, but for him the audience is YEHOVAH God.
But why is it, someone may ask, that a different audience causes a different performance? We can bluff a human audience; they can be taken in by our performance. If we prefer human spectators, we shall lose our Christian integrity. The same will happen if we become our own audience. But YEHOVAH is not mocked; we cannot deceive Him, for YEHOVAH looks on the heart.
So We Must Choose Our Audience Carefully!
Prayer and Fasting
This is where the power is at, because fasting puts us in harmony with an All Powerful God who demands humility from those of His people Israel who wish to be close to Him. Fasting humbles the flesh. When it is done for that purpose, it pleases the spirit of YEHOVAH God.
You can go a certain distance in YEHOVAH, and experience many things, without fasting much, but the highest, richest and most powerful blessings always go to those who, together with other disciplines, fast much unto YEHOVAH God. The most significant Biblical characters, with the possible exception of Abraham, were all men of fasting and prayer. Yeshua, the adopted Son of YEHOVAH God, was a man of fasting and prayer (Matthew 4:2). So was the apostle Paul (2 Corinthians 11:27). Moses fasted 80 days. Elijah fasted 40 days. The early church fasted before starting any major work. If done right, fasting counts a lot with YEHOVAH God.
Fasting is not magic, nor does it twist the arm of YEHOVAH. YEHOVAH wants to do many amazing things, but He looks for those Israelites willing to urgently make the corrections needed to come into line with him. YEHOVAH resists the proud, but gives grace to the humble. Successful fasting is also the fastest way to learn patience. It takes patience and endurance to fast for more than a day. Many of YEHOVAH’s tests come quicker to us when we fast, and we have a better opportunity to pass them. If we want to go far with YEHOVAH God we would have to face these tests anyway, but much later, and in a more time consuming and difficult way. We need to "bite the bullet" and embrace the correction YEHOVAH God wants to apply to our being.
Fasting gives you YEHOVAH’s focus for your life. It is a major key to hearing YEHOVAH’s voice (the other is true worship -- the two are related). We need focus from YEHOVAH God more than anything. The world we live in is working overtime to distract us, to entice us, to win our hearts and minds, our focus, and to determine our vision. Fasting cuts out the world so we can tune into YEHOVAH God. If we are obedient to YEHOVAH fasting will make us catalysts for revival and awakening.
The Pain of Fasting
Fasting is not easy. There are degrees of fasting, of course. The pain of fasting is twofold. The physical pain is due to the detoxification of our bodies. All the accumulate poison and garbage starts to come into our blood and we feel dreadful.
The bodily pain is due to the conflict in the spiritual realm between your flesh and the spirit of YEHOVAH God. This goes behind the natural desire to eat. There is bodily pain because:
(1) Most times our bodies are demanding food three times a day and complain that food is needed when they are denied. A little training in fasting soon clears up this misconception.
(2) You cannot use food as an emotional crutch to give pleasure, drowsiness, satisfaction and escape. Instead you must depend on YEHOVAH God for comfort.
(3) You are brought face to face with other painful issues in your life. YEHOVAH reveals the need for you to forgive others, to repent of your wicked ways, to stop running from Him and start trusting Him. There is thus also a spiritual and bodily detoxification which happens when we fast.
(4) You will be attacked by demonic forces seeking to induce you to give up the fast. The Messiah experienced this in the wilderness with Satan (Matthew 4:1-10). Great spiritual victories are won or lost on our willingness to endure spiritual hardship and temptation out of love and faithfulness to YEHOVAH God.
(5) You will experience weakness at times, and we like to feel strong and in control. Fasting teaches us dependence upon YEHOVAH God.
Hope of Israel Ministries -- Preparing the Way for the Return of YEHOVAH God and His Messiah!
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