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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 16:27 concludes the intricate instructions for the Day of Atonement (Yom Kippur), detailing the prescribed disposition of the sin offerings whose blood had been brought into the Most Holy Place. This verse mandates that the carcasses of the bullock and the goat, having served their crucial atoning purpose through the application of their blood, must be carried far outside the Israelite camp and completely consumed by fire. This final act powerfully symbolizes the thorough removal and expulsion of sin and its defilement from the community, underscoring the absolute purity required for God's holy presence to dwell unhindered among His people.
Context
Literary Context
Leviticus 16 meticulously lays out the exhaustive regulations for Yom Kippur, the most solemn day in the Israelite calendar, specifically designed to cleanse the sanctuary and the entire nation from all their sins. The chapter initiates with the solemn preparations for Aaron's entry into the Most Holy Place, emphasizing the extreme care and sanctity required for approaching God's presence, as detailed in Leviticus 16:1-5. This is followed by the unique selection of the two goats for the sin offering and the scapegoat ritual, a pivotal moment in the day's proceedings (Leviticus 16:6-10). The apex of the ritual involves the high priest bringing the blood of the bullock (for his own sins) and one goat (for the people's sins) into the Most Holy Place, where it is sprinkled on and before the atonement cover, effecting profound purification (Leviticus 16:11-19). Following these blood rituals, the scapegoat is dispatched into the wilderness, symbolically carrying the sins of the people away from the community (Leviticus 16:20-22). Leviticus 16:27 then specifies the final, crucial step for the other sin offerings—those whose blood was used for atonement inside the sanctuary—emphasizing the complete removal of the physical representation of the sin that has been atoned for. The subsequent verses outline the necessary cleansing rituals for those involved in handling the carcasses and the scapegoat, reinforcing the pervasive and absolute need for purity within the covenant community (Leviticus 16:28-34).
Historical & Cultural Context
The Day of Atonement was an unparalleled annual event in ancient Israel, distinct from the regular daily or weekly sacrifices. It was specifically designed to address the cumulative, and often unknown, sins of the entire nation, ensuring that God's holy presence could continue to dwell securely in their midst within the Tabernacle. The concept of "the camp" was fundamental to Israelite life in the wilderness, representing the consecrated and ordered space where God resided among His people. Anything ritually unclean or bearing the defilement of sin was strictly to be removed "without the camp" to meticulously maintain the purity of the community and the sanctity of God's dwelling place. This practice underscored the profound and necessary separation between holiness and defilement, a foundational principle deeply embedded in Israelite law and worldview. The burning of these specific carcasses outside the camp, rather than on the altar within the sacred precincts, signified that these particular sin offerings, having fulfilled their purpose of bearing sin and achieving atonement through their blood, were now considered utterly defiled by the sin they carried. Consequently, they were deemed unfit to be consumed or offered further within the sacred space. This ritual act visually and symbolically communicated the complete expulsion and repudiation of sin from the holy community, emphasizing its absolute removal.
Key Themes
Leviticus 16:27 contributes significantly to several major theological themes prevalent throughout the book of Leviticus and the broader Pentateuch. Firstly, it powerfully reinforces the theme of Holiness and Purity, demonstrating that God's presence demands an absolute separation from anything defiling. The meticulous instructions for the Day of Atonement, culminating in the removal of the sin-laden carcasses, underscore the pervasive nature of sin's defilement and the stringent measures required to maintain a holy environment for God to dwell among His people, as seen in the general call to holiness in Leviticus 11:44-45. Secondly, the verse highlights the theme of Atonement and Expiation, emphasizing that sin is not merely overlooked but must be actively dealt with, purged, and removed. The blood ritual within the sanctuary, followed by the complete destruction of the sin-bearing carcasses, illustrates the comprehensive nature of God's provision for dealing with sin and its consequences (Leviticus 17:11). Finally, the act of carrying the carcasses "without the camp" underscores the theme of Separation from Sin, visually demonstrating that once sin has been atoned for, its physical representation must be utterly cast out and repudiated from the community, leaving no trace within the consecrated space. This ritual act serves as a tangible reminder of the need for ongoing spiritual separation from defilement.
Exposition and Analysis
Key Word Analysis
This term is central to the verse's meaning. While frequently translated as "sin offering," chaṭṭâʼâh carries a dual significance, referring both to "sin" itself (an offense or habitual sinfulness) and to the "purification offering" or "expiation" for that sin. This inherent ambiguity highlights that the offering not only addresses the guilt of transgression but also, and crucially, the defilement and impurity that sin introduces. The ritual's ultimate aim is to cleanse or purify the sanctuary and the people from the polluting effects of sin, rendering them fit for God's holy presence.
Derived from the primitive root kâphar, this word signifies "to cover," "to purge," "to make reconciliation," or "to wipe away." In the specific context of the Day of Atonement, it denotes the divine process by which God's righteous wrath against sin is appeased, and the defilement caused by sin is comprehensively removed, thereby allowing for the restoration of fellowship between a holy God and His covenant people. The blood, understood as the life-force, was divinely appointed as the primary means by which this covering or purging was achieved, as explicitly stated elsewhere in the Mosaic Law.
This word, often translated as "outside," "outdoors," or "abroad," originates from a root meaning "to sever" or "separate by a wall." In the context of "without the camp," it denotes a location physically and ritually outside the consecrated area where the Israelites resided. This external zone symbolized a place of ritual impurity and expulsion. Objects or individuals deemed defiled or bearing the burden of sin were rigorously removed to this outer zone to prevent any contamination of the holy community. For the sin offering carcasses, being taken "without the camp" profoundly emphasizes the complete removal and repudiation of the sin they had borne, signifying that the sin, once atoned for, was utterly cast out and had no place whatsoever within God's holy dwelling.
Verse Breakdown
"And the bullock [for] the sin offering, and the goat [for] the sin offering"
This initial clause precisely identifies the specific animals designated for this particular ritual: the bullock, which served as the sin offering for the high priest's own sins, and one of the goats, which served as the sin offering for the collective sins of the people. These were the primary sacrifices whose blood was utilized in the most sacred and central part of the Yom Kippur ritual.
"whose blood was brought in to make atonement in the holy [place]"
This crucial clause provides the essential context for the subsequent disposition of the carcasses. It unequivocally confirms that these animals had already fulfilled their primary, life-giving purpose: their blood, representing their very life, had been presented before God within the Most Holy Place (the Holy of Holies) to effect reconciliation, purification, and expiation for the sins of both the high priest and the entire congregation. The "holy place" here specifically refers to the innermost sanctuary, where the blood was sprinkled on the atonement cover (the mercy seat).
"shall [one] carry forth without the camp"
This is the direct divine command for the physical removal of the carcasses. The phrase "without the camp" signifies a place of ritual impurity, distinctly outside the consecrated dwelling place of Israel, which was a sacred space because God resided within it. This act visually and powerfully represented the expulsion of the sin that these offerings had symbolically carried, emphasizing that sin, once atoned for, was to be utterly removed from God's holy presence and from His people, having no lingering presence.
"and they shall burn in the fire their skins, and their flesh, and their dung"
This final clause specifies the complete and unreserved destruction of the carcasses by fire. Unlike other offerings where certain parts were consumed by priests or entirely consumed on the altar within the camp, these specific sin offerings were to be entirely burned outside the camp, including their skins, their flesh, and even their dung. This total consumption by fire underscored the absolute thoroughness of the purification process and the complete repudiation of the sin they had borne; nothing of the sin-laden offering was to remain or be consumed within the holy community, signifying the absolute removal of all defilement.
Literary Devices
Leviticus 16:27 masterfully employs Symbolism and Contrast to communicate profound theological truths. The act of carrying the carcasses "without the camp" is deeply symbolic, representing the complete expulsion and definitive removal of sin and its defilement from the holy community. The subsequent burning of the entire carcass—skins, flesh, and dung—further intensifies this symbolism of thorough purification and absolute repudiation; nothing of the sin-bearing offering is to remain, signifying that the sin itself is utterly consumed and eradicated. This ritual stands in stark contrast to other types of offerings (such as peace offerings or portions of burnt offerings) that were either consumed on the altar as a pleasing aroma to God or eaten by the priests within the sacred precincts of the camp. The remarkable fact that these particular sin offerings, whose blood had made atonement in the holiest place, were then treated as utterly defiled and cast out, powerfully highlights the severe and defiling nature of sin and the absolute purity required in God's presence. The ritualistic action itself serves as a potent visual and experiential teaching tool, indelibly impressing upon the community the gravity of sin and the comprehensive nature of atonement.
Theological and Thematic Connections
Leviticus 16:27 profoundly illustrates the foundational Old Testament principles of substitutionary atonement, the inherently defiling nature of sin, and the absolute necessity of purity for maintaining fellowship with a holy God. The ritual of expelling the sin-laden carcasses outside the camp underscores that sin, once dealt with by the shedding of blood, must be utterly removed and repudiated from the community of faith, leaving no trace of its defilement. This dramatic act serves as a powerful foreshadowing of a more perfect and complete removal of sin, pointing forward to a future, definitive sacrifice that would cleanse humanity from its defilement, not merely ritually but truly and eternally, making a way for perfect communion.
Reflection and Application
Leviticus 16:27, while detailing an ancient ritual, speaks with profound resonance to the thoroughness of God's work in dealing with sin. It serves as a stark reminder that God does not merely overlook sin or casually dismiss it, but actively and comprehensively purges it from His holy presence and from His people. For believers today, this means recognizing the radical and comprehensive nature of the atonement provided through Christ. Just as the sin offerings were completely removed and utterly destroyed outside the camp, so too has our sin been definitively cast out and dealt with by Jesus on the cross. This truth should lead us to a deeper, more awe-filled appreciation for the radical purity, complete forgiveness, and unblemished righteousness we receive in Christ, prompting us to live lives that authentically reflect this new, transformed reality. We are called to embrace the complete removal of sin from our lives, not just in terms of guilt and condemnation, but also in its defiling power and lingering influence, striving for holiness in every aspect of our being, just as God is holy. This verse also challenges us to thoughtfully consider what "outside the camp" means in our own spiritual journey – what attitudes, habits, relationships, or influences, though perhaps once familiar or comfortable within our "camp," must now be decisively cast out and repudiated because they are defiling and contrary to the indwelling presence of God's Spirit within us.
Questions for Reflection
FAQ
Why were these particular sin offerings burned outside the camp, unlike other sacrifices?
The sin offerings specified in Leviticus 16:27 were unique because their blood was brought into the Most Holy Place (the Holy of Holies) to make atonement for the high priest and the entire congregation on the Day of Atonement. This act of bringing the blood into God's most sacred presence meant that the carcasses, having symbolically borne the sins of the people and served their critical atoning purpose, were now considered utterly defiled by that sin. Therefore, they could not be consumed on the altar within the camp (which was reserved for offerings that ascended to God as a pleasing aroma, such as burnt offerings or portions of peace offerings). Nor could they be eaten by the priests, as was the case for some other sin offerings where priests partook of the offering to "bear the iniquity" of the people, as seen in Leviticus 10:17. Instead, their complete destruction by fire outside the camp symbolized the total removal and repudiation of the sin they carried, preventing any defilement from remaining within the holy community and emphasizing the absolute separation between sin and God's dwelling.
Christ-Centered Fulfillment
Leviticus 16:27 stands as a profound and poignant foreshadowing of the ultimate and perfect sacrifice of Jesus Christ. The author of Hebrews draws a direct and powerful parallel, explaining that just as the bodies of the animals whose blood was brought into the earthly sanctuary for sin were burned outside the camp, so Jesus suffered "outside the gate" of Jerusalem (Hebrews 13:12). This geographical and ritualistic connection is deeply significant: Christ, our perfect and ultimate sin offering, bore the full weight of our sin and its defilement not within the holy city, but outside, signifying the complete expulsion and definitive repudiation of sin from God's presence. His sacrifice was not a mere covering but a definitive, once-for-all removal, purifying us completely and eternally. Through His own precious blood, brought into the true, heavenly sanctuary (Hebrews 9:11-12), Christ made a final and perfect atonement, making it eternally possible for us to draw near to God with confidence, knowing that our sins have been utterly cast out and consumed, never to be remembered against us (Hebrews 10:14 and Hebrews 10:17). He is indeed the Lamb of God who truly takes away the sin of the world, fulfilling the profound symbolism of the discarded and consumed sin offering of Yom Kippur.