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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 16:26 meticulously outlines the purification rites for the individual responsible for leading the scapegoat into the wilderness on the Day of Atonement (Yom Kippur). This verse underscores the pervasive nature of ritual impurity associated with sin, even for those performing a divinely mandated task of sin-removal. The required washing of clothes and bathing of the body signify a thorough cleansing, emphasizing that contact with sin, even symbolically, necessitates complete purification before re-entry into the holy community of Israel.
Context
Literary Context
Leviticus 16 provides the comprehensive divine instructions for the annual Day of Atonement, the most sacred day in the Israelite calendar. The chapter details the elaborate rituals performed by the High Priest to atone for the sins of the entire nation. Central to these rites were two goats: one sacrificed as a sin offering to God, and the other, the "scapegoat," designated to bear the sins of the people away into the wilderness. After the High Priest confessed the sins of Israel over the scapegoat's head, as detailed in Leviticus 16:21, it was led away by a designated individual. Leviticus 16:26 specifically addresses the purification of this individual, following the goat's release, highlighting the meticulousness required in dealing with sin and impurity, even in its symbolic removal. The preceding verses, particularly Leviticus 16:23-25, outline the High Priest's own purification after performing the sacrifices, setting a precedent for the need for cleansing after handling sacred or sin-laden objects. This verse thus forms part of a larger, carefully orchestrated ritual designed to maintain the holiness of the tabernacle and the people.
Historical & Cultural Context
The Day of Atonement (Yom Kippur) was a unique annual event in ancient Israel, distinct from daily or weekly sacrifices, as it addressed the accumulated sins of the entire community and purified the tabernacle itself from the defilement caused by Israel's transgressions. The concept of ritual purity was paramount in Israelite worship and daily life, reflecting God's absolute holiness. Anything that came into contact with sin, death, or certain bodily discharges was considered ritually unclean and could not enter the sacred precincts or participate fully in the community until purified. The wilderness, a desolate and uninhabited region, was symbolically understood as a place of chaos and separation from God's ordered creation, making it the ideal destination for the sin-laden scapegoat. The act of the individual leading the goat into this "unclean" space, away from the holy camp, rendered them ritually impure by association. Therefore, the prescribed washing of clothes and bathing of the body were not merely hygienic but deeply symbolic acts of spiritual purification, necessary for the individual to safely and acceptably re-enter the consecrated space of the Israelite camp, where God's presence dwelled.
Key Themes
This verse contributes significantly to several key themes found throughout Leviticus and the Pentateuch. Foremost is the theme of Holiness, emphasizing God's absolute purity and the necessity for His people to maintain a state of ritual and moral cleanness to dwell in His presence. It powerfully illustrates the Pervasiveness of Sin and Impurity, demonstrating that even indirect contact with sin's symbolic bearer necessitates purification. The detailed instructions for cleansing underscore the theme of Divine Meticulousness in Atonement, showing that God provides precise means for dealing with sin and defilement. Furthermore, the ritual of the scapegoat itself, culminating in the purification of its handler, highlights the theme of Removal of Sin, a foundational concept for understanding God's redemptive plan. The entire Day of Atonement ritual, including the specific purification in Leviticus 16:26, serves to reinforce the covenant relationship between God and Israel, ensuring that the people could remain in fellowship with their holy God despite their inherent sinfulness.
Exposition and Analysis
Key Word Analysis
While the KJV translates this as "scapegoat," the Hebrew term ʻăzâʼzêl' (H5799) is unique to Leviticus 16 and has been subject to various interpretations. It most likely refers to the "goat of departure" or "goat for complete dismissal," emphasizing its role in carrying away the sins of the people into a desolate, uninhabited land, thereby removing them from the presence of God and the community. This goat was not sacrificed but served as a vivid symbol of the complete eradication of sin's defilement from the camp.
The Hebrew verb kâbaç' (H3526) specifically denotes the washing of clothes, often by trampling or fulling. This action signifies the removal of external defilement. In this context, it emphasizes that the impurity contracted from handling the sin-laden scapegoat permeated the individual's garments, representing their external actions and associations. The washing of clothes was a fundamental ritual in ancient Israel for removing various forms of ritual impurity, symbolizing a return to a state of ceremonial cleanness.
The Hebrew verb râchats' (H7364) refers to the act of lavishing or bathing the entire body. This requirement, alongside the washing of clothes, underscores the comprehensive nature of the purification needed. It signifies that the impurity affected not only the individual's garments but also their flesh (H1320, bâsâr), representing their inner being and physical presence. The use of water (H4325, mayim) for both washing and bathing was the divinely appointed agent for ritual purification, symbolizing the removal of defilement from both the outer and inner person.
Verse Breakdown
"And he that let go the goat for the scapegoat"
This clause identifies the specific individual whose purification is being mandated. This person was not the High Priest but a designated helper, chosen to perform the crucial task of leading the sin-laden scapegoat into the wilderness. Their role, though divinely appointed and essential to the atonement process, nevertheless brought them into direct contact with the symbolic embodiment of Israel's sins, thus rendering them ritually unclean by association.
"shall wash his clothes, and bathe his flesh in water"
This specifies the precise purification ritual. The washing of clothes (H899, beged, external garments) and bathing of the flesh (H1320, bâsâr, the body itself) indicates a comprehensive cleansing. Water (H4325, mayim), in this context, is the divinely appointed agent for ritual purification, symbolizing the removal of defilement. This thorough washing was necessary to remove any lingering ritual impurity contracted from handling the scapegoat, ensuring that no defilement was brought back into the holy camp.
"and afterward come into the camp"
This final clause highlights the purpose and consequence of the purification. Only after undergoing the prescribed washing could the individual re-enter the Israelite camp (H4264, machăneh), which was considered holy because of God's dwelling presence within it. This emphasizes the strict standards of purity required to maintain fellowship with God and participate fully in the community, demonstrating that even those involved in the process of sin-removal must themselves be purified before they can safely return to the consecrated space.
Literary Devices
Leviticus 16:26 is rich in Symbolism and Ritual. The scapegoat itself is a powerful symbol, representing the complete removal and carrying away of the nation's sins into a desolate place, signifying their expulsion from the community and from God's sight. The act of "letting go" the goat into the wilderness symbolizes the physical and spiritual expulsion of sin from the community. Water, used for washing and bathing, is a universal symbol of cleansing and purification, here specifically representing the removal of ritual impurity and the restoration of ceremonial cleanness. The entire process described in the verse is a Ritual, a prescribed set of actions with deep spiritual meaning, designed to maintain the holiness of the camp and the people in the presence of a holy God. This ritual also functions as Typology, foreshadowing a greater, ultimate cleansing to come. The defilement incurred by contact with the sin-bearer, and the subsequent need for thorough purification, prefigure the absolute purity required to stand before God and the comprehensive cleansing provided by the ultimate sin-bearer.
Theological and Thematic Connections
This verse powerfully reinforces the biblical understanding of sin's defiling nature and God's absolute standard of holiness. Even the act of facilitating the removal of sin, as performed by the individual leading the scapegoat, resulted in ritual impurity, necessitating a thorough cleansing. This underscores that sin's taint is pervasive and that proximity to it, even in a redemptive context, requires purification. It highlights the meticulousness of God's provision for dealing with sin and maintaining a holy community in His presence. The washing ritual signifies that true atonement requires not just the removal of sin, but also the purification of those who have been affected by it, directly or indirectly, before they can re-enter the sphere of God's holy presence.
Reflection and Application
Leviticus 16:26 offers profound spiritual lessons for believers today. It reminds us that sin is not merely an abstract concept but a defiling force that impacts everything it touches. Even as we engage in ministry, evangelism, or efforts to address the brokenness of the world, we are exposed to the pervasive effects of sin. This verse calls us to a consistent practice of spiritual hygiene, recognizing our own need for ongoing purification and dependence on God's cleansing grace. Just as the ancient Israelite needed to wash to re-enter the camp, we, too, must regularly seek cleansing from the defilement of the world and our own residual sinfulness to maintain intimate fellowship with a holy God and to serve effectively within His holy community. It encourages us to be vigilant about what we allow to touch our lives and to prioritize spiritual renewal after engaging with environments or situations steeped in sin, ensuring that we do not bring defilement into our walk with God or into the fellowship of believers.
Questions for Reflection
FAQ
Why did the person who released the scapegoat need to be purified if they were doing God's command?
The need for purification was not a punishment for disobedience, but a consequence of contact with ritual impurity. The scapegoat, by having the sins of Israel symbolically laid upon it, became a carrier of that defilement. Even though the individual was performing a divinely commanded task, their direct physical interaction with the sin-laden goat transferred that ritual impurity to them. This highlights the pervasive and contagious nature of sin and impurity in the Old Testament sacrificial system. God's holiness is so absolute that even the agent of sin's removal needed to be cleansed before re-entering His holy presence within the camp. This principle is seen elsewhere in the Mosaic Law, such as with those who handled the ashes of the red heifer, as described in Numbers 19:7-8, or those who handled the bodies of certain sin offerings, as detailed in Leviticus 16:27-28.
Christ-Centered Fulfillment
Leviticus 16:26, with its emphasis on the purification of the one who led the sin-laden scapegoat away, finds profound fulfillment in the person and work of Jesus Christ. The scapegoat ritual, where the sins of the people were symbolically placed on an animal that was then sent away, powerfully prefigured Christ's role as the ultimate sin-bearer. Just as the scapegoat bore the sins of Israel into the wilderness, Jesus, our Lamb of God, bore the sins of the world upon Himself, carrying them away to the cross (Hebrews 9:28). However, unlike the ancient ritual where the one who led the goat away became defiled and required purification, Jesus, though He "became sin for us" (2 Corinthians 5:21), remained perfectly holy and undefiled. His sacrifice not only removed our sins but also provided the very means of our purification, cleansing us by His blood (1 John 1:7) and making us fit to enter God's holy presence. He is both the sin-bearer who takes away our defilement and the pure one who makes us pure, enabling us to "draw near with a true heart in full assurance of faith, with our hearts sprinkled clean from an evil conscience and our bodies washed with pure water" (Hebrews 10:22). Through Christ, we receive a complete and permanent cleansing that the Old Testament rituals could only foreshadow.