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Commentary on Leviticus 16 verses 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 16:21 describes a pivotal moment in the Day of Atonement ritual, where Aaron, the High Priest, performs a symbolic transfer of the entire Israelite nation's collective sins onto a live goat. Through the laying on of his hands and a comprehensive confession of their iniquities, transgressions, and sins, the High Priest imputes the people's guilt onto the animal. This goat, designated as the "scapegoat," is then sent away into the desolate wilderness by a fit man, signifying the complete and irreversible removal of the community's sin and impurity, a profound demonstration of God's provision for atonement and purification.
CONTEXT
Literary Context: This verse is intricately woven into the detailed instructions for Yom Kippur, the Day of Atonement, meticulously outlined in Leviticus 16. The chapter prescribes an elaborate, annual ritual designed to cleanse the Tabernacle, the priesthood, and the entire nation from all forms of sin and uncleanness, thereby ensuring God's holy presence could continue to dwell among His people without consuming them. The immediate preceding verses delineate the sacrificial procedures for the first goat, designated "for the Lord," whose blood was brought into the Most Holy Place by Aaron to make atonement for himself, his household, and the congregation (Leviticus 16:15-19). Following this propitiatory act, the narrative shifts focus to the second goat, the "live goat" or "scapegoat," which is the specific subject of Leviticus 16:21. The subsequent verses detail the goat's expulsion into an uninhabited land, emphasizing the complete removal of the confessed sins from the community's sight and memory (Leviticus 16:22). The entire chapter culminates in the perpetual command for this day to be observed as a solemn Sabbath and a day of affliction for their souls, underscoring its enduring significance for national purification and reconciliation with God (Leviticus 16:29-34).
Historical & Cultural Context: The Day of Atonement (Yom Kippur) stood as the most sacred and solemn day in the ancient Israelite calendar, observed annually on the tenth day of the seventh month. It was the singular day of the year when the High Priest was granted permission to enter the Most Holy Place (the Holy of Holies) of the Tabernacle, and subsequently the Temple, to perform specific, divinely mandated rites of atonement for the sins of the entire nation. The ritual involved two goats, carefully chosen by lot: one "for the Lord" and the other "for Azazel" (often translated as "scapegoat"). The goat "for the Lord" was sacrificed as a sin offering, its blood utilized to purify the sanctuary and make propitiation. The "live goat" or "scapegoat" was central to the ritual described in Leviticus 16:21. The act of laying on of hands was a deeply ingrained practice in ancient Israelite rituals, signifying identification, transfer, or dedication. In this specific context, it powerfully symbolized the transfer of the nation's collective guilt onto the innocent animal. While the precise meaning of "Azazel" remains a subject of scholarly debate—potentially referring to a desolate place, a demonic entity, or simply the goat itself as it is sent away—the ritual's overarching purpose was unequivocally clear: to remove the collective sin and impurity of the community, thereby ensuring God's holy presence could remain among them without consuming them. This annual, comprehensive cleansing was absolutely vital for maintaining the integrity of the covenant relationship between God and Israel.
Key Themes: Leviticus 16, and particularly this verse, powerfully articulates several foundational theological themes central to Israelite worship and understanding of God. Foremost is the theme of Atonement and Purification, highlighting God's meticulous provision for dealing with human sin and uncleanness to maintain a holy relationship with His people. The dual goat ritual underscores the concept of Substitutionary Atonement, where an innocent life (or animal) bears the penalty and guilt of the sinful, allowing for their cleansing. The comprehensive nature of the confession in Leviticus 16:21—encompassing "iniquities, transgressions, and sins"—emphasizes the Totality of Sin, acknowledging that human fallenness manifests in various forms, from deliberate rebellion to unintentional failings. Furthermore, the act of sending the scapegoat into the wilderness vividly portrays the theme of Complete Removal of Sin, demonstrating God's desire not merely to cover sin but to banish it far from His people, ensuring a fresh start. This ritual also implicitly reinforces the Holiness of God, revealing the absolute necessity of rigorous purification for a sinful people to dwell in the presence of a perfectly holy God. Ultimately, these themes collectively point to God's Faithfulness to His Covenant, as He provides the means for His people to remain in relationship with Him despite their persistent sinfulness.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Leviticus 16:21 is profoundly rich in Symbolism and functions as a powerful Ritual Drama. The entire sequence of laying hands, confessing sins, and sending the goat into the wilderness is a deeply symbolic representation of the transfer and subsequent removal of sin. The live goat itself serves as a potent Symbol of a sin-bearer or substitute, taking on the defilement and guilt of the people. The wilderness, a place of desolation, emptiness, and separation, functions as a Symbol of complete removal and forgetfulness, ensuring that the sins are truly gone from the community and its memory. The Ritual Drama of the Day of Atonement, particularly this scene, is meticulously designed to be highly visual and impactful, impressing upon the Israelites the gravity of sin, the meticulousness of God's provision for atonement, and the absolute assurance of His cleansing power. The distinct roles of the two goats—one sacrificed as a sin offering, the other sent away as the scapegoat—create a powerful Juxtaposition that highlights two complementary aspects of atonement: the shedding of blood for propitiation and the complete removal of guilt. Furthermore, the entire ritual functions as a profound Type or Foreshadowing, pointing forward to the ultimate, perfect, and definitive atonement provided through Jesus Christ.
THEOLOGICAL AND THEMATIC CONNECTIONS
Leviticus 16:21 profoundly illustrates God's meticulous and compassionate provision for dealing with the pervasive reality of human sin, emphasizing both the gravity of human transgression and the completeness of divine forgiveness. The ritual of the scapegoat powerfully underscores the principle of substitutionary atonement, where an innocent party bears the guilt and consequences of others. This act was not merely a temporary covering of sin but a dramatic, symbolic removal, signifying God's profound desire for a truly cleansed, reconciled, and unhindered relationship with His people. The comprehensive confession of "all iniquities, transgressions, and sins" highlights the totality and multifaceted nature of human fallenness and the corresponding need for an equally comprehensive divine remedy—a remedy that would ultimately be found in the person and work of Jesus Christ.
REFLECTION AND APPLICATION
The ancient ritual of the scapegoat, though no longer practiced in its literal form, offers timeless spiritual truths that resonate deeply with the human condition and the ongoing need for divine grace. It serves as a vivid reminder of the profound burden of sin—not merely individual acts, but the collective weight of human rebellion, perversity, and failure to meet God's holy standard. This passage powerfully portrays God's compassionate and meticulous provision for dealing with this immense burden, demonstrating His fervent desire to remove sin far from us and restore unbroken fellowship. For us today, this passage invites us to engage in profound self-reflection on the nature of our own sin, acknowledging its pervasive impact on our lives and relationships. More importantly, it directs our gaze to the ultimate and perfect fulfillment of this ritual in Jesus Christ, prompting us to embrace the complete, final, and eternal atonement He accomplished. We are called to confess our sins, not to a symbolic animal, but directly to the living God, trusting implicitly in the finished work of Jesus, who truly carried our sins away. This understanding should lead to profound gratitude, deep assurance of forgiveness, and a renewed, joyful commitment to live in the freedom, holiness, and restored relationship that His sacrifice provides.
Questions for Reflection
FAQ
What is the significance of Aaron laying his hands on the goat's head?
Answer: The laying of hands was a common and deeply significant ritual gesture in ancient Israel, signifying identification, transfer, or dedication. In the specific context of Leviticus 16:21, Aaron, acting as the High Priest and the representative of the entire Israelite nation, laid his hands on the head of the live goat to symbolically and ritually transfer the collective sins, iniquities, and transgressions of the children of Israel onto the animal. This solemn act visually and ritually imputed the nation's accumulated guilt and defilement onto the goat, making it the designated bearer of their sin before it was sent away into the wilderness. It was a powerful and tangible demonstration of substitution, where the goat became identified with the sins of the people, taking on their burden.
CHRIST-CENTERED FULFILLMENT
The ritual of the scapegoat, as meticulously described in Leviticus 16:21, finds its ultimate, perfect, and eternal fulfillment in the person and work of Jesus Christ. While the Old Testament ritual provided a temporary, annual covering and symbolic removal of sin, Jesus' singular sacrifice on the cross accomplished a once-for-all, definitive, and complete atonement for humanity. Just as Aaron laid his hands on the goat, symbolically placing the nation's sins upon it, God "made him who knew no sin to be sin for us, so that in him we might become the righteousness of God" (2 Corinthians 5:21). Jesus is the true Lamb of God, powerfully proclaimed by John the Baptist as the one "who takes away the sin of the world!" (John 1:29). He bore our sins in His own body on the tree (1 Peter 2:24), carrying them away not into a literal wilderness, but into the very depths of His suffering, death, and resurrection, thereby utterly vanquishing their power, guilt, and condemnation. Through His shed blood, we have redemption, the forgiveness of sins, in accordance with the riches of God's grace (Ephesians 1:7), and are assured that our transgressions have been removed from us as far as the east is from the west (Psalm 103:12). Jesus is our ultimate Scapegoat, not merely covering our sins, but completely removing them, granting us access to a new and living way into God's very presence, through the veil, that is, His flesh (Hebrews 10:19-20).