Message 46
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Scripture Reading: Lev. 16:1-16; Heb. 10:1-4
In this message we come to the matter of propitiation. Propitiation is a very difficult term in theology. The definition given in most dictionaries is not according to the meaning of the Hebrew word. The Hebrew word translated “propitiation” in Leviticus 16 means to cover; it has the same root as the word for the cover of the ark. In the ark, the place where God was to meet with His people and where the people were to meet with God, were the two tablets of the Ten Commandments. This means that the tablets of the Ten Commandments were in front of God and in front of the one coming to meet with God. The Ten Commandments pointed out all the sins committed by the one who was approaching God.
Between God and the one approaching Him there is a problem. The problem is not with God, for He loves His people and wants to meet with them. The problem is that His people have committed sins, doing many things contrary to His commandments.
The Ten Commandments are a portrait of what God is. God is love and light, and He is holy and righteous. These four words — love, light, holy, and righteous — describe what kind of God God is. God is full of love and light, and He is righteous and holy. The Ten Commandments were given by Him to show us that He is such a God.
The tablets of the Ten Commandments stood before the one who approached God and exposed him as being a sinner. Therefore, between God and the one approaching Him there was the problem of sin and sins. How could a sinful person approach and converse with the One who is love and light and who is righteous and holy? This problem had to be solved. Otherwise, there would be an obstacle, a hindrance, between God and the one approaching Him.
We have seen that we were born unclean and are surrounded by people who are unclean. Thus there is a problem not only with our birth but also with our contact with others. Through this contact it is very easy for us to be contaminated. Furthermore, in our condition we are altogether leprous; we are a totality of leprosy. In addition, whatever comes out of us as a discharge is unclean, contagious, and contaminating. How can such a person approach God, who is clean, holy, and righteous, and converse with Him? It is impossible. God loves man, but man is in a pitiful situation. This situation reveals what we need. We need propitiation.
I have pointed out that the Hebrew word for propitiation means to cover and that the word for the cover of the ark comes from the same root. There was the need for the tablets of the Ten Commandments in the ark to be covered. Only if the Ten Commandments were covered could the situation between us and God be appeased.
Propitiation appeases our situation. In propitiation it is not mainly God but our situation with God that is appeased. The problem is with us, not with God. God is not angry with us. God loves us, but there is nevertheless a problem between us and God. For this reason, our situation needs to be appeased by the cover that is placed over the condemning, judging commandments.
We do not need to beg God to forgive us. He is ready to forgive us, once He has the standing to do so. Because God is righteous, His forgiveness requires that He have the standing to forgive us. Suppose we were to say, “God, I know that You love me. I beg You to forgive me.” If we said this, God would reply, “Yes, I do love you. There is no need for you to beg Me to forgive you. But what about the Ten Commandments? I shall put a cover over them for you. Then your situation will be appeased.” How wonderful that through propitiation our situation with God has been appeased!
In preaching the gospel, some have said that God is angry with us, but that Jesus, our Friend, asks God to do Him a favor and forgive us. According to this kind of gospel preaching, God grants the Lord’s request and forgives us. This way of preaching the gospel is absolutely wrong because it describes God altogether in a wrong way.
John 3:16 says, “God so loved the world.” The “world” here means fallen mankind. Although mankind is fallen, God still loves mankind. We should not have the thought that He is angry with us. Instead of being angry with us, He loves us. He has loved us to such an extent that in eternity past He prepared a way first to cover our sins and then to remove them. In the Old Testament God’s economy was to cover man’s sins; in the New Testament God’s economy is to take away man’s sins.
Even though in the Old Testament time man’s sins were not taken away, God still provided something to cover the Ten Commandments so that the situation of fallen man might be appeased. On the cover of the ark were the two cherubim watching over the Ten Commandments. In typology the cherubim signify God’s glory. Thus for the cherubim to watch over the Ten Commandments was for God’s glory to watch over the Ten Commandments. The glory of God was watching over the Ten Commandments, waiting to see what the holy and righteous God would do with the approaching sinner. A cover was inserted to cover the Ten Commandments so that the glory of God could not see the Ten Commandments but could see only the cover. This is the way it is with God: He sees only the cover; He does not see the Ten Commandments. In Leviticus 16:2, 13-15 this cover is called the propitiatory cover. Hence, in the Old Testament propitiation was, according to the Hebrew, a matter of covering.
In the Septuagint, the Greek translation of the Old Testament, the word propitiation is used to denote the cover of the ark. The Greek word for propitiation means to appease a situation between two parties. Between these parties there is a problem that makes them unable to converse. Then something takes place to appease the situation. In the Old Testament it is the cover of the ark that appeases the situation involving God and fallen man. Because the Ten Commandments were covered and the situation was appeased, the one approaching God could be at peace, and there was nothing to hinder God and the one approaching Him from conversing with each other. Therefore, the Old Testament reveals that the cover of the ark, in which were the Ten Commandments and which was in the holy of holies, was the place where God met with His people.
The King James Version uses the expression “mercy seat” to translate the Hebrew word for propitiatory cover (Lev. 16:2) and “atonement” to translate the word for propitiate. Many theologians use the words atonement (an Old Testament matter) and redemption (a New Testament matter) interchangeably. Also, certain hymns use the word atonement where the word redemption is called for. What we have in the New Testament is not atonement but redemption.
Atonement means at-one-ment. To make atonement is to cause two parties to be one; it is to bring these parties into an at-one-ment, to make these parties one. In the Old Testament this atonement, this at-one-ment, equals propitiation. In our version of Leviticus we use the word propitiation instead of atonement.
There is a difference between propitiation in the Old Testament and redemption in the New Testament. In the Old Testament sins were covered, but they were not taken away. This covering of sin and sins in the Old Testament was a matter of propitiation. In the New Testament sins are taken away. “Behold, the Lamb of God who takes away the sin of the world!” (John 1:29). Here “sin” is a totality of sin and sins. The crucial point is that sins are not covered but are taken away. This is a matter of redemption.
According to Hebrews 10:1-4, propitiation in the Old Testament could not take away sins. If this propitiation had been able to take away sins, there would have been no need for the people to offer the sin offering continually year after year. The repetition of the offering was an indication that the taking away of sins for the accomplishment of redemption was yet to take place. It was necessary for the Lord Jesus to come to die on the cross for our redemption.
Hebrews 10:5-9 is a quotation of Psalm 40:6-8, which is a prophecy concerning Christ. Hebrews 10:5 says, “Wherefore, coming into the world, He says, Sacrifice and offering You did not desire, but a body You have prepared for Me.” A body was prepared for Christ that He might be the real offering not to cover sin and sins but to take away the totality of sin. This the Lord Jesus did when He died on the cross. On the cross He took away sin to accomplish full redemption. Now what we have in the New Testament is not merely the covering of sins to appease the situation but a full, completed redemption that solves the entire problem of sin.
The first ten chapters of Leviticus cover the offerings and the priesthood. Chapters eleven through fifteen are very negative and show us what we are, where we are, what our condition is, and what issues out from us. Through these chapters we are fully exposed. These chapters are not merely a mirror but an x-ray that thoroughly exposes us. Now we know what we are, where we are, and in what kind of condition we are. We also know that what issues from our natural being is unclean. With Paul we can say, “I know that in me, that is, in my flesh, nothing good dwells” (Rom. 7:18a). We are a totality of uncleanness, a totality of leprosy. Since we are such, we need a sin offering to solve the root problem of sin. Furthermore, as sinners we are not for God but altogether for ourselves. Therefore, we also need a burnt offering.
Our real situation is that we are sinful and that we are not for God. No matter what kind of person we may be, we are sinners, and we are not for God. Thus we need a sin offering and a burnt offering. We need a sin offering to solve the root problem of our sin. We need a burnt offering so that we can be for God.
Christ is both the sin offering and the burnt offering. According to Hebrews 10, Christ came to do two things: to take away our sins (vv. 10-12) and to do the will of God (vv. 7, 9). Christ came to take away our sin, to solve our root problem of sin. He also came to do the will of God, for He is fully and absolutely for God. Christ, therefore, is the sin offering and the burnt offering.
The Old Testament was a time not of taking away of sins but of covering sins. What we have in Leviticus 16 is the covering of sins. Concerning the propitiation in this chapter, two offerings are needed for the covering of sins — the sin offering and the burnt offering. To cover our sins and to thereby appease our situation with God, we need these two offerings.
Let us now go on to consider the many details in Leviticus 16 concerning the propitiation.
“And Jehovah said to Moses, Tell your brother Aaron that he should not enter at all times into the holy of holies within the veil, in front of the propitiatory cover which is on the ark, lest he die; for I will appear in the cloud above the propitiatory cover” (v. 2). This signifies that man, being sinful because of the fall, is unable to enter into God’s presence by himself.
In the tabernacle there were the holy place and the holy of holies. The showbread table, the lampstand, and the incense altar were in the holy place, and the ark containing the two tablets of the Ten Commandments was in the holy of holies. A veil separated the holy place from the holy of holies. The high priest could come into the holy place at any time. However, because the shekinah glory, the glory of God, was in the holy of holies and because God’s presence was on the cover of the ark (the propitiatory cover), the high priest could not enter that place at all times, lest he die, even as Aaron’s sons died (10:1-2). This indicates that in himself fallen man is forbidden to enter God’s presence, which was concealed by the veil.
“Aaron shall enter into the holy of holies in this way: with a young bull for a sin offering and a ram for a burnt offering” (16:3). This signifies that man’s coming near to God must be through Christ as his sin offering and his burnt offering.
In chapters eleven through fifteen, we are shown a picture of fallen man. This picture reveals that man is a totality of uncleanness, a totality of rebellion, a totality of leprosy. As such, man cannot enter into God’s presence without Christ as his sin offering and burnt offering.
“He shall put on a holy linen tunic, and linen breeches shall be over his flesh, and he shall gird himself with a linen sash, and be attired with a linen turban; these are holy garments” (v. 4a). This signifies that the one who comes near to God should take Christ as his righteousness and holiness in order that he may cover his entire being and express Christ.
All the linen garments worn by Aaron are types of God’s righteousness and holiness. Both God’s righteousness and His holiness are Christ. Aaron’s wearing these linen garments typifies our wearing Christ today. Whenever we come into the presence of God, we must wear Christ as our tunic, breeches, sash, and turban. Christ as God’s righteousness and holiness must be our entire covering. With Christ covering our whole being, we shall express Christ. Therefore, we need Christ not only as our sin offering and as our burnt offering but also as our covering.
Verse 4b tells us that Aaron was to bathe his flesh in water and put the holy garments on. This signifies that one should deal with himself first, and then put on Christ as his covering, righteousness, and holiness. First we should deal with ourselves. This is signified by the bathing in water. Then we should put on the different aspects of Christ as our covering. This is signified by the putting on of the holy garments.
“And he shall take from the congregation of the sons of Israel two bucks of the goats for a sin offering, and one ram for a burnt offering” (v. 5). This signifies that anyone who desires to enter into God’s presence and serve Him must himself experience Christ as the sin offering and burnt offering for those whom he is serving.
The sin offering is negative, and the burnt offering is positive. For the negative offering goats were used (cf. Matt. 25:32-33, 41), and for the positive offering a ram was used. As serving saints, we need to experience Christ as the sin offering and as the burnt offering not only for ourselves but also for those whom we serve. First we experience Christ as the sin offering and the burnt offering, and then we minister what we have experienced to others so that they may have the same experience.
In verses 6 and 11 we are told that Aaron was to offer the bull of the sin offering, which was for himself, to make propitiation for himself and his household. This indicates that Aaron, as a type of Christ, did not need propitiation, but as a type of us, he needed propitiation for the fulfillment of the priesthood.
“Then he shall take the two goats and set them before Jehovah at the entrance of the tent of meeting. And Aaron shall cast lots for the two goats, one lot for Jehovah and the other lot for Azazel. Aaron shall bring the goat on which the lot for Jehovah fell, and offer it as a sin offering. But the goat on which the lot for Azazel fell shall be presented alive before Jehovah to make propitiation with it, to send it away into the wilderness to Azazel” (vv. 7-10). Verses 20b-22 go on to say, “Then he shall bring the live goat. And Aaron shall lay both his hands upon the head of the live goat, and confess over it all the iniquities of the sons of Israel and all their transgressions, even all their sins; and he shall put them on the head of the goat and send it away into the wilderness by the hand of a man who is standing ready. Thus the goat shall bear away on itself all their iniquities to a solitary land; and he shall let the goat go in the wilderness.” All this signifies that Christ as the sin offering for God’s people, on the one hand, deals with our sin before God and, on the other hand, sends sin, through the efficacy of the cross, back to Satan, from whom sin came into man.
If we study this chapter thoroughly, we shall realize that Azazel signifies Satan, the sinful one, the one who is the source, the origin, of sin. The goat that was for Jehovah was to be killed, but the goat that was for Satan, the Devil, was to be sent away. This is good news, the complete and perfect gospel, for it signifies that sin has been sent back to Satan, its source. Sin came from Satan and entered into man, and there is no way for fallen man to get rid of it. But Christ died on the cross for our sins and as our sin offering. According to Hebrews 2:14, through His death on the cross, Christ destroyed “him who has the might of death, that is, the Devil.” Through His death Christ has destroyed Satan, the source of sin. Therefore, the cross gives Christ the position, the strength, the power, and the authority to take sin away and send it back to Satan. Sin came from Satan, and it should be sent back to him. Satan will take sin with him to the lake of fire. All those who are not saved will help Satan to bear sin in the lake of fire for eternity.
We praise the Lord that we have been saved and that our sin has been taken away. We all should rejoice in the word spoken by John the Baptist: “Behold, the Lamb of God who takes away the sin of the world!” (John 1:29). Before Christ came, sin was covered, but it was not taken away. Although sin remained, it was covered in the sight of God, and the problem between man and God was appeased. As a result, the Old Testament saints could have peace with God. But because Christ has come to die on the cross for our sin, our sins, as well as the sins of the Old Testament saints, they have been taken away and sent back to Satan. Such is the efficacy of the cross of Christ. Through His cross the Lord Jesus has the position and qualification with the power, strength, and authority to take sin away from the redeemed one and send it back to its source, Satan.
“And he shall take a censer full of coals of fire from off the altar before Jehovah, and both his hands full of finely ground incense of spices, and bring them inside the veil. He shall put the incense on the fire before Jehovah, that the cloud of incense may cover the propitiatory cover which is upon the testimony, so that he will not die” (vv. 12-13). This signifies that in His resurrection the Lord Jesus became a sweet fragrance to be the means and the protection for us to draw near to God with all boldness and be accepted by God without suffering death. This is one of the results produced through the redemptive, blood-shedding death (signified by the coals of fire from off the altar and the finely ground incense of spices) of the Lord Jesus on the cross.
On the one hand, in God’s redemption Christ is the offerings that we may be redeemed from sin and that our sins may be taken away from us. He is the sin offering and the burnt offering. On the other hand, Christ is the sweet-smelling incense for our acceptance. The sweet savor, the fragrance, of the incense comes from the burning. Without being burned, the incense would not have a sweet savor. The fire with which the incense was burnt came from the altar in front of the tabernacle. For our redemption Christ is the offerings on the altar in the outer court. For our acceptance Christ is the incense burnt on the incense altar, the golden altar, in the holy place with the fire from the altar in the outer court. This means that His being burned as the incense to be our acceptance before God depends on His death on the cross for our sins.
As sinners, we were sinful in the sight of God. Furthermore, we were not at all acceptable to Him. No fragrance came out of us, only unclean discharges. Therefore, on the negative side, Christ first became the offerings to take away our sin. Then on the positive side, with His death on the cross as the basis, He became the incense for our acceptance.
In Leviticus 16 we have two particular pictures of Christ. One picture shows us Christ as our offerings to take away our sin and to send it back to Satan. This solves the problem of our sin. However, we still are not fragrant to God. Thus in the second picture we see that Christ, based upon His death, is burnt as a fragrance to God for our acceptance.
Now we can understand why we must come to God in Christ. “In Christ” does not only mean without sin; it also means with fragrance. This fragrance satisfies God. When He smells it, He is happy and satisfied. In His resurrection Christ is such a satisfying fragrance to God.
“He shall take some of the blood of the bull and sprinkle it with his finger upon the front of the propitiatory cover; and he shall sprinkle some of the blood with his finger before the propitiatory cover seven times” (v. 14). This signifies that the redeeming blood of Christ was brought into the presence of God to meet God’s righteous requirement for our propitiation.
The Lord Jesus shed His blood on the cross. Then this blood was brought into the holy of holies in the heavens and sprinkled upon the propitiatory cover there and also before God. In this way Christ made complete redemption for us. In the words of Hebrews 9:12, He “found an eternal redemption.” “Eternal” here means perfectly complete not only in quantity but also in time. This redemption is also complete in its efficacy. It is eternal in time, in quantity, and in efficacy.
“Then he shall slaughter the goat of the sin offering which is for the people, and bring its blood inside the veil, and he shall do with its blood just as he did with the blood of the bull, and sprinkle it upon the propitiatory cover and before the propitiatory cover” (v. 15). This signifies that the Lord Jesus was crucified on the cross, and His blood was brought into the heavens and sprinkled before God for our propitiation. Now we have the eternal redemption, which brings us directly into the presence of God so that we may serve Him as the living God (Heb. 9:14).
“Thus he shall make propitiation for the holy of holies because of the uncleannesses of the sons of Israel and because of their transgressions, even all their sins. And so he shall do for the tent of meeting which dwells with them in the midst of their uncleannesses” (v. 16). This signifies that although we have been redeemed and washed by the blood of Christ, we are still in the old creation and still live in uncleanness. Hence, in our worship of God there is still the consciousness of sin, which also needs the propitiation by the blood of Christ.
Because we are still in the old creation and still live in uncleanness, we still have the consciousness of sin. This is why we need to say to the Lord again and again, “Lord Jesus, I take You as my trespass offering and as my sin offering.” We shall continue to have this consciousness of sin until we are raptured and transfigured in our body, fully conformed to the image of Christ in His glory. One day we shall be in that state. But while we are still in the old creation, we still have the consciousness of sin and need Christ as our sin offering and trespass offering.
