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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Leviticus 16:5–14.
The Jewish writers say that for seven days before the day of expiation the high priest was to retire from his own house, and to dwell in a chamber of the temple, that he might prepare himself for the service of this great day. During those seven days he himself did the work of the inferior priests about the sacrifices, incense, etc., that he might have his hand in for this day: he must have the institution read to him again and again, that he might be fully apprised of the whole method. 1. He was to begin the service of the day very early with the usual morning sacrifice, after he had first washed his whole body before he dressed himself, and his hands and feet again afterwards. He then burned the daily incense, dressed the lamps, and offered the extraordinary sacrifice appointed for this day (not here, but Num 29:8), a bullock, a ram, and seven lambs, all for burnt-offerings. This he is supposed to have done in his high priest's garments. 2. He must now put off his rich robes, bathe himself, put on the linen garments, and present unto the Lord his own bullock, which was to be a sin-offering for himself and his own house, Lev 16:6. The bullock was set between the temple and the altar, and the offering of him mentioned in this verse was the making of a solemn confession of his sins and the sins of his house, earnestly praying for the forgiveness of them, and this with his hands on the head of the bullock. 3. He must then cast lots upon the two goats, which were to make (both together) one sin-offering for the congregation. One of these goats must be slain, in token of a satisfaction to be made to God's justice for sin, the other must be sent away, in token of the remission or dismission of sin by the mercy of God. Both must be presented together to God (Lev 16:7) before the lot was cast upon them, and afterwards the scape-goat by itself, Lev 16:10. Some think that goats were chosen for the sin-offering because, by the disagreeableness of their smell, the offensiveness of sin is represented: others think, because it was said that the demons which the heathens then worshipped often appeared to their worshippers in the form of goats, God therefore obliged his people to sacrifice goats, that they might never be tempted to sacrifice to goats. 4. The next thing to be done was to kill the bullock for the sin-offering for himself and his house, Lev 16:11. "Now," say the Jews, "he must again put his hands on the head of the bullock, and repeat the confession and supplication he had before made, and kill the bullock with his own hands, to make atonement for himself first (for how could he make reconciliation for the sins of the people till he was himself first reconciled?) and for his house, not only his own family, but all the priests, who are called the house of Aaron," Psa 135:19. This charity must begin at home, though it must not end there. The bullock being killed, he left one of the priests to stir the blood, that it might not thicken, and then, 5. He took a censer of burning coals (that would not smoke) in one hand, and a dish full of the sweet incense in the other, and then went into the holy of holies through the veil, and went up towards the ark, set the coals down upon the floor, and scattered the incense upon them, so that the room was immediately filled with smoke. The Jews say that he was to go in side-ways, that he might not look directly upon the ark where the divine glory was, till it was covered with smoke; then he must come out backwards, out of reverence to the divine majesty; and, after a short prayer, he was to hasten out of the sanctuary, to show himself to the people, that they might not suspect that he had misbehaved himself and died before the Lord. 6. He then fetched the blood of the bullock from the priest whom he had left stirring it, and took that in with him the second time into the holy of holies, which was now filled with the smoke of the incense, and sprinkled with his finger of that blood upon, or rather towards, the mercy-seat, once over against the top of it and then seven times towards the lower part of it, Lev 16:14. But the drops of blood (as the Jews expound it) all fell upon the ground, and none touched the mercy-seat. Having done this, he came out of the most holy place, set the basin of blood down in the sanctuary, and went out.
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Summary
Leviticus 16:10 details a pivotal moment in the annual Day of Atonement ritual, focusing on the "scapegoat" (Azazel). This goat, divinely chosen by lot, was to be presented alive before the Lord. Its unique purpose was not for sacrifice, but to serve as a living vessel upon which the High Priest would confess the sins of the Israelite community. Subsequently, it would be led into the desolate wilderness, symbolizing the complete removal, banishment, and ultimate oblivion of the people's transgressions, thereby playing an indispensable role in the comprehensive corporate atonement for the nation.
Context
Literary Context
Leviticus 16:10 is intricately woven into the fabric of Leviticus 16, a chapter that provides the foundational and most detailed instructions for Yom Kippur, the Day of Atonement. The chapter commences by setting the solemn tone for this sacred day, emphasizing the necessity for Aaron, the High Priest, to undergo rigorous purification rituals before daring to enter the Most Holy Place, the very dwelling of God's presence Leviticus 16:1-5. Central to the ritual are two male goats, whose destinies are determined by lot: one "for the LORD" and the other "for Azazel," the scapegoat. While the goat "for the LORD" is sacrificed as a sin offering, its blood meticulously applied to cleanse the sanctuary and make propitiation Leviticus 16:8-9, the goat described in verse 10 fulfills a distinct yet complementary function of expiation—the active removal of sin from the community. The ritual culminates dramatically with the High Priest laying his hands upon the scapegoat, transferring the collective iniquities of the people onto it, and then sending it away into the uninhabited wilderness by the hand of a designated man, signifying the absolute banishment of sin from the camp Leviticus 16:21-22.
Historical & Cultural Context
The Day of Atonement (Yom Kippur) stood as the most sacred and solemn observance in the ancient Israelite liturgical calendar, occurring annually on the tenth day of the seventh month Leviticus 16:29. It was the singular day of the year when the High Priest was permitted to enter the Most Holy Place of the Tabernacle, the sacred space where God's presence resided. The elaborate and precise rituals performed on this day were paramount for maintaining the sanctity of the Tabernacle and ensuring the ritual purity of the people, thereby guaranteeing God's continued dwelling among them. Unlike other sacrifices that addressed individual or specific transgressions, Yom Kippur provided a comprehensive, corporate cleansing for all the accumulated defilements, impurities, and sins—both known and unknown—that the entire nation had incurred throughout the preceding year. The symbolic act of sending the scapegoat into the wilderness, a desolate and uninhabited region, served as a profoundly powerful visual and theological demonstration. It vividly illustrated that the sins, once transferred, were utterly removed from the community and banished to a place of oblivion, never to return. This annual ritual underscored the profound chasm between a holy God and a sinful people, while simultaneously highlighting God's merciful and gracious provision for reconciliation.
Key Themes
Leviticus 16:10 contributes significantly to several overarching themes within Leviticus and the broader Pentateuch. Foremost among these is the theme of Holiness, emphasizing God's absolute purity and the necessity for His people to be set apart and purified to dwell in His presence. This verse, through the scapegoat ritual, powerfully illustrates the theme of Atonement, specifically the aspect of Expiation, which is the complete removal of sin and guilt from the community, complementing the propitiatory aspect achieved by the sacrificed goat. It highlights the Pervasiveness of Sin, acknowledging that the entire nation, not just individuals, required a comprehensive cleansing from both intentional and unintentional transgressions. The ritual also underscores the theme of Divine Provision, demonstrating God's initiative and meticulous instructions for dealing with sin, rather than leaving humanity to its own devices. Furthermore, the annual nature of this ritual subtly points to its Provisional and Imperfect Nature, foreshadowing the need for a singular, perfect sacrifice that would ultimately and eternally deal with sin, a truth explored more fully in later biblical texts like Hebrews 9.
Exposition and Analysis
Key Word Analysis
From an unused root meaning "to be rough (as stone)," this term properly refers to a pebble, small stones being used for casting lots. Figuratively, it denotes a portion or destiny as if determined by lot. In Leviticus 16:10, the casting of lots for the two goats signifies a divine, non-arbitrary selection, emphasizing that the designation of one goat for the Lord and the other for Azazel was not a human decision but ordained by God, ensuring the sacred integrity of the atonement ritual.
Derived from the verb "to live," this word means "alive," "living," or "raw." Its use here is crucial because, unlike the first goat which was sacrificed, the scapegoat was intentionally kept alive. This living state underscores its unique function in the atonement process: its role was not to die as a substitute, but to physically carry away the sins of the people while still living, symbolizing the active removal and banishment of sin from the community.
This unique and much-debated term, appearing only in Leviticus 16, is derived from "goat of departure" or "goat of removal." While some ancient interpretations posited it as a proper name for a desert demon or a specific desolate place, the most widely accepted scholarly and traditional Jewish understanding interprets ʻăzâʼzêl' functionally as "goat of departure" or "complete removal." It refers to the goat designated to carry away the sins of the people, emphasizing the expiatory aspect of the atonement ritual—the banishment and separation of sin and guilt from the community.
A primitive root meaning "to cover," "to purge," "to make propitiation," or "to make reconciliation." In the context of Leviticus 16:10, the phrase "to make an atonement with him" signifies that the live scapegoat, through its symbolic act of bearing and carrying away sins, completes a vital and distinct part of the overall atonement process for Israel. Unlike the blood atonement made by the sacrificed goat (propitiation, dealing with God's wrath), the scapegoat's role focuses on the removal of guilt and defilement (expiation), both necessary components for the full reconciliation between a holy God and a sinful people.
Verse Breakdown
"But the goat, on which the lot fell to be the scapegoat"
This opening clause immediately establishes the distinct identity and divine designation of this particular goat. The use of "lot" (gôwrâl) highlights that its selection was not arbitrary but divinely ordained, underscoring the sacred and specific nature of its role within the comprehensive Day of Atonement ritual. This goat, chosen for Azazel, is set apart for a unique expiatory function.
"shall be presented alive before the LORD"
In stark contrast to the first goat, which was immediately slaughtered as a sin offering, this goat was deliberately kept alive. Its presentation "before the LORD" signifies that it was brought into the divine presence, consecrated for its singular and sacred purpose in the ritual. This living presentation emphasizes that its function in atonement was not through its death and the shedding of its blood, but through its continued life as a bearer and remover of sin.
"to make an atonement with him"
This crucial phrase clarifies the overarching purpose of the scapegoat. While no blood is shed by this goat, its role is integral to the holistic Day of Atonement. The atonement achieved here is specifically through the symbolic transfer of the nation's sins onto the goat, followed by their complete and irreversible removal. This represents the expiatory aspect of atonement, where sin is not merely covered or propitiated, but actively and effectively banished from the community, demonstrating God's gracious provision for the cleansing of His people.
"[and] to let him go for a scapegoat into the wilderness"
This final action represents the dramatic climax of the scapegoat's role. After the High Priest confessed the sins of Israel over its head, the goat was led away into the uninhabited wilderness. This physical act of banishment served as a profoundly powerful visual metaphor for the complete and irreversible removal of the people's sins. The wilderness, a place of desolation, oblivion, and separation from the community, symbolized that the sins were carried away to a place where they would no longer trouble the community or stand as a barrier between them and a holy God.
Literary Devices
Leviticus 16:10, as an integral part of the larger Day of Atonement ritual, is profoundly rich in Symbolism and functions as a powerful piece of Ritual Drama. The two goats, central to the chapter, serve as potent symbols: the first representing propitiation (the appeasement of divine wrath through substitutionary sacrifice and blood), and the second, the scapegoat, representing expiation (the complete removal or banishment of sin and guilt). The act of sending the living scapegoat into the wilderness is a striking symbolic gesture, visually communicating the profound theological truth that sins are not merely forgiven but are actively carried away and separated from the community, banished to a place of oblivion. The entire ritual, meticulously choreographed and annually enacted, constitutes a form of Ritual Drama, an embodied theology that teaches profound truths about the nature of sin, the necessity of holiness, and God's gracious provision for reconciliation. The deliberate Contrast between the two goats—one sacrificed, the other sent away alive—highlights the multifaceted nature of atonement required to comprehensively address both the penalty and the lingering presence of sin.
Theological and Thematic Connections
Leviticus 16:10, and indeed the entire Day of Atonement ritual, profoundly illustrates the immutable holiness of God, the pervasive and defiling nature of human sin, and His gracious, divinely ordained provision for reconciliation. It underscores the vital theological truth that sin erects an impassable barrier between humanity and a holy God, thereby necessitating a divine means of cleansing, purification, and removal. The annual repetition of this elaborate ritual, however, also inherently highlighted its provisional and incomplete nature. It served as a constant, annual reminder of the people's ongoing sinfulness and the inherent limitations of animal sacrifices to truly and eternally take away sin. In this sense, the ritual functioned as a shadow, a temporary placeholder, pointing forward to a greater, ultimate, and once-for-all atonement that would fully satisfy God's justice and perfectly cleanse His people.
Reflection and Application
The ancient ritual of the scapegoat, though seemingly distant, offers a profound and immensely comforting truth for believers today: the complete and utter removal of sin. Just as the accumulated sins of Israel were symbolically laid upon the scapegoat and carried away into the desolate wilderness, so too, through the finished work of Jesus Christ, are our sins truly and eternally removed from us. This glorious act of divine banishment means that our past transgressions do not cling to us, nor do they stand as an eternal barrier between us and a holy God. This liberating truth should lead to immense freedom from the crushing weight of guilt and shame, fostering a deep and abiding sense of peace, assurance, and unshakeable confidence in God's boundless grace. It calls us to live in the glorious reality of our cleansed and reconciled state, walking in the newness of life that Christ provides, unburdened by the weight of past failures, and fully embracing the complete and perfect reconciliation offered through His singular sacrifice.
Questions for Reflection
FAQ
What is the meaning of "Azazel" in Leviticus 16:10?
The term "Azazel" (עֲזָאזֵל, ʻăzâʼzêl') is unique to Leviticus 16 and has been the subject of diverse interpretations throughout history. While some ancient Jewish and early Christian traditions understood it as a proper name for a demonic entity or a specific desolate place, the most widely accepted scholarly and traditional Jewish interpretation understands "Azazel" functionally. In this view, it refers to the "goat of departure," "goat of removal," or "complete removal." This interpretation emphasizes the goat's crucial role in symbolically bearing and carrying away the sins of the people into the wilderness, signifying their complete banishment and separation from the community. The ritual described in [Leviticus 16:21-22 "Leviticus 16:21-22 - The Scapegoat Carries Sins Away"] strongly supports this functional understanding, as the High Priest confesses the iniquities of Israel over the goat's head, and it is then sent into an uninhabited land.
How does the scapegoat ritual differ from the sacrifice of the other goat on the Day of Atonement?
The Day of Atonement involved two distinct goats, both essential for the comprehensive atonement of Israel, yet each serving a unique purpose. The first goat, chosen "for the LORD" Leviticus 16:8, was sacrificed as a sin offering, and its blood was brought into the Most Holy Place to make propitiation for the sins of the people and cleanse the sanctuary. This goat dealt primarily with the penalty of sin through substitutionary death and blood atonement, addressing God's righteous wrath. In contrast, the second goat, the "scapegoat" (Azazel) described in [Leviticus 16:10 "Leviticus 16:10 - The Scapegoat for Atonement"], was not sacrificed but remained alive. Its unique role was to symbolically bear the confessed sins of the people and carry them away into the wilderness, signifying the removal and banishment of those sins from the community. Together, these two goats vividly illustrated the two essential aspects of atonement required for a sinful people to dwell with a holy God: propitiation (dealing with God's wrath against sin) and expiation (the complete removal of sin's guilt and defilement).
Christ-Centered Fulfillment
The Levitical scapegoat ritual, with its profound symbolism of sin-bearing and removal, finds its ultimate, perfect, and eternal fulfillment in the person and work of Jesus Christ. While the Old Covenant ritual was an annual, provisional, and repetitive act, Jesus' once-for-all sacrifice on the cross constituted a singular, eternal, and complete atonement Hebrews 9:26. He is simultaneously both the sacrificial Lamb whose innocent blood cleanses us from sin, akin to the goat "for the LORD" John 1:29, and the ultimate scapegoat who bore the entirety of our sins and carried them away into oblivion. Just as the High Priest symbolically laid the sins of Israel on the goat's head, God "laid on him the iniquity of us all" Isaiah 53:6. Christ not only died for our sins, paying their penalty, but also took them upon Himself, removing them as far as the east is from the west Psalm 103:12. Through His cross, He triumphantly cancelled the record of debt that stood against us, nailing it to the cross Colossians 2:13-14, ensuring that our sins are not merely covered but are completely expiated—banished from God's sight and from our condemnation, providing a perfect and lasting reconciliation 1 Peter 2:24.