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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 16:20–28.
The high priest having presented unto the Lord the expiatory sacrifices, by the sprinkling of their blood, the remainder of which, it is probable, he poured out at the foot of the brazen altar, 1. He is next to confess the sins of Israel, with both his hands upon the head of the scape-goat (Lev 16:20, Lev 16:21); and whenever hands were imposed upon the head of any sacrifice it was always done with confession, according as the nature of the sacrifice was; and, this being a sin-offering, it must be a confession of sin. In the latter and more degenerate ages of the Jewish church they had a set form of confession prepared for the high priest, but God here prescribed none; for it might be supposed that the high priest was so well acquainted with the state of the people, and had such a tender concern for them, that he needed not any form. The confession must be as particular as he could make it, not only of all the iniquities of the children of Israel, but all their transgressions in all their sins. In one sin there may be many transgressions, from the several aggravating circumstances of it; and in our confessions we should take notice of them, and not only say, I have sinned, but, with Achan, "Thus and thus have I done." By this confession he must put the sins of Israel upon the head of the goat; that is, exercising faith upon the divine appointment which constituted such a translation, he must transfer the punishment incurred from the sinners to the sacrifice, which would have been but a jest, nay, an affront to God, if he himself had not ordained it. 2. The goat was then to be sent away immediately by the hand of a fit person pitched upon for the purpose, into a wilderness, a land not inhabited; and God allowed them to make this construction of it, that the sending away of the goat was the sending away of their sins, by a free and full remission: He shall bear upon him all their iniquities, Lev 16:22. The losing of the goat was a sign to them that the sins of Israel should be sought for, and not found, Jer 50:20. The later Jews had a custom to tie one shred of scarlet cloth to the horns of the goat and another to the gate of the temple, or to the top of the rock where the goat was lost, and they concluded that if it turned white, as they say it usually did, the sins of Israel were forgiven, as it is written, Though your sins have been as scarlet, they shall be as wool: and they add that for forty years before the destruction of Jerusalem by the Romans the scarlet cloth never changed colour at all, which is a fair confession that, having rejected the substance, the shadow stood them in no stead. 3. The high priest must then put off his linen garments in the tabernacle, and leave them there, the Jews say never to be worn again by himself or any other, for they made new ones every year; and he must bathe himself in water, put on his rich clothes, and then offer both his own and the people's burnt-offerings, Lev 16:23, Lev 16:24. When we have the comfort of our pardon God must have the glory of it. If we have the benefit of the sacrifice of atonement, we must not grudge the sacrifices of acknowledgment. And, it should seem, the burning of the fat of the sin-offering was deferred till now (Lev 16:25), that it might be consumed with the burnt-offerings. 4. The flesh of both those sin-offerings whose blood was taken within the veil was to be all burnt, not upon the altar, but at a distance without the camp, to signify both our putting away sin by true repentance, and the spirit of burning, and God's putting it away by a full remission, so that it shall never rise up in judgment against us. 5. He that took the scape-goat into the wilderness, and those that burned the sin-offering, were to be looked upon as ceremonially unclean, and must not come into the camp till they had washed their clothes and bathed their flesh in water, which signified the defiling nature of sin; even the sacrifice which was but made sin was defiling: also the imperfection of the legal sacrifices; they were so far from taking away sin that even they left some stain upon those that touched them. 6. When all this was done, the high priest went again into the most holy place to fetch his censer, and so returned to his own house with joy, because he had done his duty, and died not.
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Summary
Leviticus 16:20 marks a pivotal moment in the annual Day of Atonement (Yom Kippur) ritual, occurring immediately after the High Priest has meticulously completed the purification of the Tabernacle's most sacred spaces. This verse orchestrates a crucial transition, shifting the focus from the atoning sacrifice and blood application for the sanctuary's cleansing to the unique, symbolic act involving the second, live goat. This live goat is designated to bear away the accumulated sins of the entire community, signifying their complete removal and God's profound provision for reconciliation with a people otherwise defiled by their transgressions.
Context
Literary Context
Leviticus 16 provides the meticulous and comprehensive divine instructions for observing Yom Kippur, the most solemn and significant day in the ancient Israelite calendar. The preceding verses (Leviticus 16:1-19) detail the High Priest's rigorous preparations, beginning with his personal purification and the sacrifice of a bull for his own sins and those of his household. Subsequently, two goats are presented before the Lord (Leviticus 16:5). One goat is chosen by lot to be sacrificed as a sin offering for the people (Leviticus 16:9), its blood then meticulously applied by the High Priest to purify the Most Holy Place, the Holy Place, and the altar (Leviticus 16:14-19). Leviticus 16:20 thus signals the completion of this vital atonement for the sanctuary itself, setting the stage for the distinct and equally crucial ritual of the second goat, which will symbolically carry away the sins of the people. The subsequent verses (Leviticus 16:21-22) further elaborate on the High Priest's confession of Israel's transgressions over the live goat's head and its dispatch into the desolate wilderness, vividly illustrating the complete removal of sin from the community.
Historical & Cultural Context
The Day of Atonement was the singular, momentous occasion when the High Priest was permitted to enter the Most Holy Place, the innermost sanctuary of the Tabernacle where God's glorious presence was uniquely manifested above the Ark of the Covenant. This annual ritual was absolutely indispensable for maintaining the covenant relationship between a holy God and His chosen, yet imperfect, people. Throughout the year, the accumulated sins, impurities, and defilements of the Israelites symbolically contaminated the Tabernacle, thereby threatening God's continued dwelling presence among them. The elaborate and precise purification rites, culminating in the actions described in Leviticus 16, were divinely ordained to purge this accumulated defilement and restore the nation's ritual purity, thereby ensuring that God could continue to dwell in their midst (as commanded in Exodus 25:8). The two goats, therefore, represented distinct yet complementary aspects of the comprehensive atonement provided by God: the shedding of blood for propitiation and the symbolic removal of guilt and its consequences.
Key Themes
Leviticus 16:20 contributes significantly to several overarching themes within the book of Leviticus and the broader Pentateuch. Foremost is the theme of God's Holiness and Purity, which undergirds the entire sacrificial system, emphasizing that a holy God cannot tolerate sin in His presence without proper atonement. The meticulous cleansing of the sanctuary underscores the pervasive nature of sin's defilement and the absolute necessity of divine provision for its removal. This verse also highlights the theme of Atonement and Reconciliation, demonstrating God's gracious initiative to provide a means for sinful humanity to be reconciled to Him. The dual action of the goats, culminating in the live goat's role, illustrates the comprehensive nature of this atonement—both satisfying divine justice and completely removing the guilt of sin. Finally, the Day of Atonement ritual, as a whole, powerfully teaches the theme of Substitutionary Sacrifice, where an innocent life (symbolically or literally) bears the consequence of another's sin, a concept foundational to understanding God's redemptive plan (see Leviticus 17:11). The entire chapter, including this verse, points to the profound truth that access to God is only possible through His prescribed means of purification and forgiveness.
Exposition and Analysis
Key Word Analysis
The KJV translates this as "reconciling," but the Hebrew verb כָּפַר (kâphar, H3722) fundamentally means "to cover," "to expiate or condone," "to placate or cancel." In the context of the Day of Atonement, it signifies the act of cleansing or purifying the sacred spaces from the defilement caused by Israel's sins. This process restores the possibility of God's holy presence dwelling among them without consuming them. It implies a covering that allows God's holiness to tolerate human sinfulness, making atonement for the sanctuary itself.
The term קֹדֶשׁ (qôdesh, H6944), here translated "holy [place]," refers specifically to the Most Holy Place (Holy of Holies) within the Tabernacle. This was the innermost sanctuary where the Ark of the Covenant resided, representing the very throne room of God. As the most sacred area, directly associated with God's dwelling, its sanctity was most vulnerable to human sin and thus the primary focus of the purification rites.
The word חַי (chay, H2416) means "alive" or "living." In the phrase "live goat," it distinguishes this goat from the first goat, which was sacrificed. The fact that this goat remains alive is crucial to its symbolic function: it is to carry away the sins of the people while still living, signifying that the sins are not merely covered by death but actively removed and banished from the community, never to return.
Verse Breakdown
"And when he hath made an end of reconciling the holy [place],"
This clause signifies the completion of the High Priest's most critical and dangerous task: the purification of the Most Holy Place. The blood of the first goat (the sin offering) had been sprinkled within, effectively cleansing it from the accumulated defilement of Israel's sins, thus making it safe for God's holy presence to remain. This act was the climax of the atonement for the sanctuary itself.
"and the tabernacle of the congregation,"
This refers to the purification of the Holy Place, the outer chamber of the Tabernacle, and potentially the courtyard, including the altar of burnt offering. These areas, too, became ritually defiled by the sins and impurities of the people throughout the year and required specific atonement to maintain their sanctity and fitness for divine presence and worship.
"and the altar,"
The altar of burnt offering, prominently located in the courtyard, was central to the daily sacrificial system. It also accumulated defilement from the sins of the people and therefore required specific purification rites on the Day of Atonement. Its cleansing ensured that the ongoing sacrifices offered by the people would continue to be acceptable to God.
"he shall bring the live goat:"
With the entire sanctuary now fully purified and atoned for, the High Priest turns his attention to the second goat. This goat, having been chosen by lot to be the "scapegoat" and kept alive, is now brought forward for the next, equally vital, stage of the atonement process—the symbolic and complete removal of the people's sins from the community.
Literary Devices
Leviticus 16:20, as an integral part of the larger Yom Kippur narrative, is rich in Symbolism and Ritual Action. The entire process, particularly the use of two goats, is a profound symbolic representation of atonement. The first goat, sacrificed, symbolizes the absolute necessity of a blood offering to cover sin and cleanse defilement, pointing to the cost of sin. The second, live goat, often called the scapegoat, symbolizes the complete and utter removal of sin from the community, demonstrating God's mercy in banishing guilt. This powerful Contrast between the death of one goat and the sending away of the other vividly illustrates the two complementary aspects of God's provision for sin: propitiation (satisfying divine justice through sacrifice) and expiation (removing guilt and its consequences). The meticulous Ritual Action prescribed by God is not merely ceremonial; each step is imbued with deep spiritual meaning, teaching the Israelites about the pervasive nature of sin, the unyielding holiness of God, and His gracious provision for reconciliation. Furthermore, the entire Day of Atonement ritual serves as profound Typology, foreshadowing the ultimate, once-for-all atonement accomplished by Jesus Christ.
Theological and Thematic Connections
Leviticus 16:20 underscores several profound theological truths central to the biblical understanding of sin, holiness, and redemption. It highlights the absolute necessity of atonement for sin, demonstrating that human transgression defiles not only individuals but also the very spaces where God dwells. The meticulous purification of the Tabernacle's elements emphasizes God's unyielding holiness and the impossibility of His dwelling among an unholy people without divine provision. The two goats, acting in concert, reveal God's comprehensive solution: the shedding of blood for propitiation and the complete removal of guilt. This dual action portrays God's justice being satisfied and His mercy extended, providing a divinely appointed way for humanity to be reconciled to Him and for sin to be utterly banished from His presence.
Reflection and Application
Leviticus 16:20, though describing an ancient ritual, offers profound and enduring insights for contemporary believers. It vividly portrays the immense gravity and pervasive nature of sin, which not only separates us from a holy God but also symbolically defiles everything it touches. Yet, in stark contrast, it also showcases the boundless grace and meticulous provision of God, who, in His perfect holiness, provided an elaborate system for dealing with sin, demonstrating His fervent desire for reconciliation with His people. For us today, this verse serves as a powerful reminder of the completeness and finality of Christ's atoning work on the cross. We are no longer required to participate in annual rituals because Jesus' sacrifice was once for all, perfectly and eternally reconciling us to God and completely removing our sins. This understanding should evoke profound gratitude and assurance. How does understanding the meticulousness and comprehensiveness of the Day of Atonement rituals deepen your appreciation for the simplicity, perfection, and finality of Christ's atoning work, which fulfills and supersedes all these Old Testament shadows?
Questions for Reflection
FAQ
What is the significance of "reconciling" the Tabernacle's components?
The Tabernacle, as God's dwelling place among Israel, was considered supremely holy. However, the sins and impurities of the Israelites, even those committed unintentionally, symbolically defiled this sacred space throughout the year. "Reconciling" (or atoning for/purifying) these components—the Most Holy Place, the Holy Place, and the altar—was absolutely essential to maintain the Tabernacle's sanctity and ensure that God could continue to dwell among His people without consuming them due to their sin. It was a ritual cleansing that allowed the holy God to remain in the midst of an unholy people, providing a means for His presence to endure despite human imperfection, as seen throughout Leviticus 16.
Why were there two goats on the Day of Atonement, and what did each represent?
The use of two goats (Leviticus 16:5) was central to the Day of Atonement, with each representing a distinct yet complementary aspect of God's provision for sin. The first goat was chosen by lot to be sacrificed as a sin offering (Leviticus 16:9). Its blood was then used by the High Priest to make atonement for the sanctuary, signifying that sin required a life (blood) to be given as propitiation—satisfying God's righteous demands. The second goat, the "live goat" or "scapegoat," was not sacrificed. Instead, the High Priest confessed all the sins of Israel over its head, and it was then led into the desolate wilderness (Leviticus 16:21-22). This act symbolized the complete removal and banishment of the people's sins from the community, never to return. Together, the two goats illustrated both the cost of sin (death) and the completeness of God's forgiveness (removal).
Christ-Centered Fulfillment
Leviticus 16:20, within the broader context of the Day of Atonement, finds its ultimate and perfect fulfillment in the person and work of Jesus Christ. The meticulous purification of the Tabernacle's sacred spaces by the High Priest, followed by the symbolic removal of sins by the live goat, powerfully prefigures Christ's singular, all-sufficient work. Just as the first goat's blood atoned for the sanctuary, Christ's own precious blood, shed on the cross, provided the perfect and eternal atonement for humanity's sins, not merely purifying a physical structure but cleansing the consciences of believers from dead works to serve the living God (Hebrews 9:14). Furthermore, the live goat, bearing away the sins of the people into the wilderness, is a vivid type of Jesus, who not only bore the penalty for our sins but also completely removes them from us. He is the true Lamb of God who takes away the sin of the world, not just covering them annually but eternally expiating them. His resurrection confirms the complete vanquishing of sin and death, ensuring that those who trust in Him are truly reconciled to God, their sins banished "as far as the east is from the west" (a truth beautifully echoed in Psalm 103:12). Through Christ, the once-for-all sacrifice (Hebrews 10:10), the annual rituals of atonement are rendered obsolete, for He has secured eternal redemption for all who believe (Hebrews 9:12).