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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 16:7 introduces a pivotal moment in the annual Day of Atonement (Yom Kippur) ritual, detailing the High Priest Aaron's initial action of presenting two goats before the Lord at the entrance of the Tabernacle. This seemingly simple act sets the stage for the most solemn and comprehensive national purification ceremony in ancient Israel, where these two animals, though brought together, would soon fulfill distinct yet complementary roles in atoning for the sins and impurities of the entire Israelite community and their sanctuary.
Context
Literary Context
Leviticus 16 is a meticulously detailed chapter, serving as the divine blueprint for Yom Kippur, the holiest day in the Israelite calendar. This chapter immediately follows God's instructions to Moses after the tragic deaths of Nadab and Abihu, Aaron's sons, who offered "unauthorized fire" in their priestly duties, resulting in their immediate judgment (Leviticus 10:1-2). This somber context underscores the extreme holiness of God and the strict adherence required for approaching Him, especially in matters of atonement. Leviticus 16:7 specifically initiates the central animal sacrifice component of the Day of Atonement, coming after instructions for Aaron's personal purification and specific garments (Leviticus 16:3-6). The verse sets up the crucial distinction between the two goats that will be determined by lots in Leviticus 16:8, one designated "for the LORD" as a sin offering and the other "for Azazel," the scapegoat.
Historical & Cultural Context
The Day of Atonement (Yom Kippur) was the singular day each year when the High Priest entered the Most Holy Place of the Tabernacle to make atonement for the sins of the entire nation of Israel. In a culture deeply conscious of ritual purity and the defiling nature of sin, this annual cleansing was indispensable for maintaining God's holy presence among His people. The Tabernacle itself, as God's dwelling place, was considered holy, but it too became defiled by the sins and impurities of the people and required cleansing (Leviticus 16:16). The act of presenting the goats "at the door of the tabernacle of the congregation" (Exodus 40:6) was highly significant, as this was the primary point of access to God's dwelling, a public and sacred space where the community gathered. The entire ritual emphasized God's holiness, the gravity of sin, and His gracious provision for reconciliation through prescribed means.
Key Themes
This verse, situated within the broader context of Leviticus 16, contributes to several key theological themes. Primarily, it underscores the Holiness of God and the absolute necessity of a divinely prescribed means for sinful humanity to approach Him. The meticulous instructions for the Day of Atonement, initiated by the presentation of these goats, highlight the gravity of Sin and Impurity and their defiling effect not only on individuals but also on the sacred space of the Tabernacle itself, which required cleansing (Leviticus 16:16). Furthermore, the dual role of the goats foreshadows the comprehensive nature of Atonement and Reconciliation, providing both propitiation (satisfaction of divine justice) and expiation (removal of sin). The ritual emphasizes God's Gracious Provision for His people to dwell in His presence despite their sin, revealing His covenant faithfulness through the appointed mediator, the High Priest, who acts on behalf of the entire community.
Exposition and Analysis
Key Word Analysis
This primitive root signifies "to take," "to receive," or "to procure" in a wide variety of applications. In this cultic context, it implies a deliberate selection and appropriation of the two goats for a specific, divinely ordained purpose. It is not a casual act but one of intentional preparation, indicating the High Priest's active role in initiating the sacred ritual according to God's command.
This verb means "to stand," "to place," or "to cause to stand." In the Hiphil stem, as implied by the context of "presenting" something before the Lord, it conveys the act of bringing something into a standing position or causing it to be present. Here, it signifies the solemn and deliberate act of bringing the two goats into the immediate presence of the LORD (H3068, Yᵉhôvâh), formally setting them apart for their sacred, divinely appointed roles in the atonement ritual. It emphasizes the High Priest's action of placing these animals before God for His divine scrutiny and acceptance.
This compound term, derived from H168 ("tent" or "tabernacle") and H4150 ("appointment," "assembly," or "meeting"), literally means "tent of meeting" or "tent of appointment." It refers to the portable sanctuary where God had appointed to meet with His people. The "door" (H6607, pethach) of this structure was the threshold of God's dwelling, a highly sacred and public space where the community gathered, signifying the designated place for divine encounter and ritual performance.
Verse Breakdown
"And he shall take the two goats"
The subject "he" refers specifically to Aaron, the High Priest, who alone was authorized to perform this sacred ritual on the Day of Atonement. The explicit mention of "two goats" immediately signals a unique, dual purpose for these animals, distinguishing them from typical single animal sacrifices. This duality is central to the comprehensive atonement provided on this day, anticipating their distinct yet complementary roles.
"and present them before the LORD"
This clause emphasizes that the goats are not merely being prepared for a human ritual but are being formally dedicated and brought into the direct presence of God. The phrase "before the LORD" underscores the divine authority and audience for the entire atonement process, signifying that the ritual's efficacy derives from God's command and acceptance, rather than human initiative or merit.
"at the door of the tabernacle of the congregation"
This precise geographical and architectural detail specifies the exact location for the presentation. The "door" or entrance to the Tent of Meeting was the public and most accessible part of the sanctuary. This signifies that while the later, more profound stages of the ritual would occur in the inner sanctum (the Most Holy Place), the initial dedication was a visible act performed at the threshold of God's dwelling among His people, marking the solemn commencement of the day's sacred proceedings.
Literary Devices
The verse employs several literary devices that enhance its significance and convey its theological depth. Ritualistic Language is prominent, with precise, prescriptive verbs ("take," "present") and specific nouns ("two goats," "door," "tabernacle of the congregation"), characteristic of legal and cultic texts in Leviticus. This precision underscores the divine mandate and the meticulous adherence required for the sacred ceremony, emphasizing that these actions are not arbitrary but divinely ordained. Symbolism is also deeply embedded; the "two goats" are not merely animals but represent distinct, yet complementary, aspects of atonement that will unfold later in the chapter, embodying propitiation and expiation. The "door of the tabernacle" itself is symbolic, serving as the liminal space between the mundane and the sacred, the point of access to God's presence and the beginning of the journey into His holiness. Finally, there is clear Foreshadowing, as the presentation of the two goats immediately raises questions about their individual fates, hinting at the comprehensive and multifaceted nature of the atonement that will be achieved through their distinct roles.
Theological and Thematic Connections
Leviticus 16:7, though seemingly a simple instruction, is foundational to understanding the profound Old Testament theology of atonement. It highlights God's absolute holiness, which necessitates a meticulous and divinely prescribed means for dealing with human sin and impurity. The selection and presentation of the two goats underscore the principle of substitutionary atonement—that an innocent life must be offered in place of the guilty. This verse also introduces the concept of a comprehensive dealing with sin: not only its propitiation (satisfying divine justice) but also its removal, a duality that will be fully revealed as the ritual progresses. It reveals God's gracious initiative in providing a way for His people to be reconciled to Him, despite their persistent sinfulness, demonstrating His covenant faithfulness.
Reflection and Application
The meticulous instructions surrounding the Day of Atonement, beginning with the presentation of the two goats in Leviticus 16:7, serve as a profound reminder of the gravity of sin and the immense cost of reconciliation with a holy God. For ancient Israel, this annual ritual was a stark reminder that sin creates a profound barrier between humanity and God, necessitating a divinely appointed means of cleansing and forgiveness. It cultivated a deep awareness of their dependence on God's mercy and provision for maintaining their covenant relationship. For believers today, this verse invites us to reflect on the seriousness with which God views sin, not as a light matter but as something that defiles, separates, and demands a perfect remedy. It also compels us to appreciate the incredible grace of God, who, in His wisdom and love, instituted a way for His people to be made right with Him. The temporary and repetitive nature of these Old Covenant rituals ultimately points to the once-for-all, perfect sacrifice that would fully and finally accomplish what these shadows could only anticipate, leading us to a deeper gratitude for the finished work of Christ.
Questions for Reflection
FAQ
Why were two goats required for the Day of Atonement, rather than just one?
The requirement for two goats, as introduced in Leviticus 16:7, was crucial because they represented two distinct, yet complementary, aspects of atonement necessary for a comprehensive dealing with sin. One goat was designated "for the LORD" (Leviticus 16:9) and was sacrificed as a sin offering. Its blood was brought into the Most Holy Place to make propitiation for the sins of the people and cleanse the sanctuary, symbolizing the payment and satisfaction of God's righteous wrath against sin. The second goat, designated "for Azazel" (often translated as the "scapegoat"), was not sacrificed but had the sins of the people symbolically laid upon it. It was then led away into the wilderness (Leviticus 16:10), symbolizing the complete removal and carrying away of the people's sins from God's presence and from the community. Together, these two goats provided a comprehensive picture of atonement: propitiation (satisfaction of divine justice) and expiation (removal of sin).
Who is the "he" mentioned in this verse, and why is his role significant?
The "he" in Leviticus 16:7 refers specifically to Aaron, the High Priest. His role is profoundly significant because, on the Day of Atonement, he was the sole individual authorized by God to perform the intricate rituals necessary for national cleansing and reconciliation. He acted as the divinely appointed mediator between God and the entire Israelite community. His personal purity and meticulous adherence to God's commands were paramount, as highlighted by the preceding instructions for his own preparation (Leviticus 16:3-6). The High Priest's exclusive access to the Most Holy Place and his performance of these specific rites underscored the seriousness of sin and the necessity of a divinely appointed mediator to approach a holy God on behalf of His people, foreshadowing the ultimate High Priest.
Christ-Centered Fulfillment
Leviticus 16:7, with its introduction of the two goats for the Day of Atonement, serves as a powerful and layered foreshadowing of the comprehensive work of Jesus Christ. The two goats, one sacrificed for propitiation and the other sent away to bear sins, together paint a picture of Christ's singular, perfect sacrifice. Jesus is both the Lamb of God who takes away the sin of the world (John 1:29) and the ultimate High Priest who entered the true, heavenly sanctuary once for all, not with the blood of goats and calves, but with His own blood, thus securing an eternal redemption (Hebrews 9:11-14). He fully satisfied God's righteous demands against sin through His atoning death on the cross, acting as our propitiation (Romans 3:25). Simultaneously, He bore our sins in His own body on the tree, effectively carrying them away from us, so that we might die to sin and live to righteousness (1 Peter 2:24). The temporary, annual ritual of the two goats found its complete and final fulfillment in Christ, who, by His one perfect sacrifice, accomplished both the payment for sin and its complete removal, providing a reconciliation that is eternal and sufficient for all who believe (Hebrews 10:10-14).