Rethinking Atonement: From Leviticus to the Heavenly High Priest

Introduction

“Atonement” lies at the heart of both Jewish and Christian theology. In the Hebrew Scriptures, especially Leviticus, atonement is not merely a ritual but a divine process of restoring relationship between God and humanity. The New Testament takes this foundation and expands it through the person and work of Jesus Christ. David M. Moffitt, in his influential work Rethinking the Atonement, challenges the traditional Western reduction of atonement to Jesus’ death alone, calling us to consider the full arc of death, resurrection, ascension, and heavenly priesthood.

This article explores the theology of atonement as it unfolds:

• From Levitical sacrifice,

• To New Testament fulfillment,

• To Moffitt’s theological insights,

• And concludes with a comparison of both sacrificial flows and key Greek terms that support this heavenly perspective.

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I. Atonement in Leviticus: The Work of the Priest

1. The Hebrew Root – כָּפַר (kaphar)

• Translated as "to cover, to purge, to reconcile."

• Focus is not just on forgiveness, but on cleansing and re-entry into God’s holy presence.

"For the life of a creature is in the blood, and I have given it to you to make atonement for yourselves on the altar." (Leviticus 17:11)

2. Types of Sacrifices

• Sin Offering (חַטָאַת): Cleanses the sanctuary from the pollution of sin.

• Guilt Offering (אָשָׁם): Restitution-oriented, deals with tangible wrongs.

• Burnt Offering (עֹלָה): Total dedication to God.

• Peace Offering (שְׁלֲמִים): Celebrates restored relationship.

3. Day of Atonement (Leviticus 16)

• The high priest enters the Holy of Holies with blood to cleanse:

  • The sanctuary (polluted by Israel’s sin),

  • The altar,

  • The people.

Atonement is both vertical (God-human) and cultic (sanctuary restoration).

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II. The New Testament Fulfillment

1. Language of Atonement

• hilastērion (ἱλαστήριον): mercy seat (Rom 3:25)

• katharizō (καθαρίζω): to cleanse (1 John 1:7)

• lutron (λύτρον): ransom (Mark 10:45)

2. Hebrews 7–10: Heavenly High Priest

• Jesus does not repeat sacrifices but enters the heavenly sanctuary once for all (Heb 9:12).

• He is a high priest in the order of Melchizedek (Heb 7:17).

• He offered himself through the eternal Spirit and continues to intercede (Heb 7:25).

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III. Insights from David Moffitt's Rethinking the Atonement

Moffitt argues:

Western theology often truncates atonement to Jesus’ death, neglecting resurrection, ascension, and heavenly offering.

1. Death as Beginning, Not Completion

• In Leviticus, death of the animal isn’t the climax; atonement is accomplished when the blood is applied in the sanctuary.

• Likewise, Jesus’ atoning work continues after death, culminating in his heavenly presentation.

2. The Real Most Holy Place

• Jesus entered the true sanctuary in heaven, not the earthly copy (Heb 8:1–2).

• The atonement is not complete until blood is brought before God.

3. Resurrection is Essential

• Without resurrection, there is no living priest to enter the heavenly sanctuary.

• Atonement = death + resurrection + ascension + intercession.

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IV. Atonement Flows Compared: Leviticus vs. Christ's Heavenly Work

Levitical Pattern	Christ's Fulfillment
High priest prepares himself with cleansing, garments	Jesus, sinless, does not require cleansing (Heb 7:26)
Animal is slain outside the tent	Jesus is crucified outside the city (Heb 13:12)
Blood is brought into Holy of Holies and sprinkled	Jesus brings his own blood into heaven (Heb 9:12)
Sin offering removes impurity from sanctuary and people	Jesus' offering cleanses consciences and sanctifies the people (Heb 9:14)
Priest returns and pronounces atonement	Jesus intercedes forever, guaranteeing ongoing access (Heb 7:25)
Sacrifice repeated yearly	Jesus' sacrifice is once for all (Heb 10:10)

Key Point: Atonement in Leviticus is not complete at death. Blood must be presented before God's presence — just as Jesus did after his resurrection and ascension.

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V. Key Greek Words of Atonement in the New Testament

1. ἱλαστήριον (hilastērion) — "Mercy seat, place of atonement"

• Romans 3:25: Jesus is the hilastērion, the place where atonement happens.

• Connects Jesus not only as sacrificial victim, but as the meeting point between God and man.

2. εῐς τῳ παντελές σωζειν (eis to panteles sōzein) — "To save completely/forever"

• Hebrews 7:25: Jesus is able to save to the uttermost, both in time and scope.

• Stresses ongoing, continual, and sufficient salvation, grounded in Christ’s permanent intercession.

3. προσφέρω (prospherō) — "To offer, to present"

• Used frequently in Hebrews 9–10.

• Emphasizes Jesus’ active priesthood: he offers himself willingly, not as a passive victim.

4. διαθήκη (diathēkē) — "Covenant"

• Hebrews 8:10–12: Jesus’ blood establishes a new covenant.

• Atonement is about restoring covenantal relationship, not merely appeasing wrath.

Word	Translation	Theological Significance
ἱλαστήριον	Mercy seat	Jesus is the meeting place between God and humanity
εῐς τῳ παντελές σωζειν	To save completely	Christ’s salvation is ongoing and all-sufficient
προσφέρω	To offer	Jesus actively presents himself in the heavenly temple
διαθήκη	Covenant	Atonement restores covenantal relationship with God

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Conclusion

Biblical atonement is more than substitution or satisfaction — it is restoration: of purity, presence, and covenant. From Leviticus to Hebrews, we see that blood must not only be shed, but presented before God. Moffitt rightly emphasizes that Jesus’ atoning work is not complete at the cross; it is brought to fullness in resurrection, ascension, and eternal intercession.

Today, Jesus is not only the Lamb who was slain, but the High Priest who lives forever, keeping the covenant alive in the presence of the Father. Let us approach with boldness, knowing that our atonement is not only accomplished, but actively maintained by the One who "saves to the uttermost."

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