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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.
Historical interpretation
Two Centuries of Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
May I offer, moreover, an interpretation of the two goats which were presented on “the great day of atonement”? Do they not also prefigure the two natures of Christ? They were of like size and very similar in appearance, owing to the Lord’s identity of aspect. He is not to come in any other form. He had to be recognized by those by whom he was also wounded and pierced. One of these goats was bound with scarlet and driven by the people out of the camp into the wilderness, amid cursing, and spitting, and pulling and piercing, being thus marked with all the signs of the Lord’s own passion. The other, by being offered up for sins and given to the priests of the temple for meat, afforded proofs of his second appearance, when (after all sins have been expiated) the priests of the spiritual temple, that is, the church, are to enjoy the flesh, as it were, of the Lord’s own grace. The rest will deport from salvation without tasting it.
I will however mention the sacrifice in which two goats were offered, the one being slain and the other let go. In these two goats there is an anticipative image of the two natures of the Savior; in the one let go, of the impassible Godhead, in the one slain, of the passible manhood.
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Summary
Leviticus 16:8 details a pivotal moment in the annual Day of Atonement (Yom Kippur) ritual, where the high priest Aaron casts lots upon two identical goats. This divinely orchestrated selection determined their distinct, yet complementary, roles in the atonement process: one goat was designated "for the LORD" to be sacrificed as a sin offering, while the other was chosen "for the scapegoat," destined to symbolically bear the sins of the people into the wilderness, signifying their complete removal. This verse encapsulates the dual provision God made for sin—both propitiation and expiation—within the Old Covenant, highlighting His meticulous design for reconciliation.
Context
Literary Context
Leviticus 16 meticulously outlines the most solemn and comprehensive purification ceremony in ancient Israel: the Day of Atonement (Yom Kippur). This chapter provides the precise instructions for the elaborate rituals performed by the high priest, Aaron, to cleanse the tabernacle, the priesthood, and the entire Israelite community from their sins, both known and unknown, ensuring the holiness of God's dwelling among His people. The preceding verses Leviticus 16:1-7 establish the somber setting and the initial preparations, including Aaron's specific attire and the requirement to bring two male goats for a sin offering. Leviticus 16:8, therefore, introduces the critical act of distinguishing between these two goats, setting the stage for their subsequent, distinct roles in the atonement ritual described in the verses that follow. The goat designated "for the LORD" is sacrificed in Leviticus 16:9, and its blood is used to purify the sanctuary, while the "scapegoat" is presented alive before the LORD and later sent into the wilderness in Leviticus 16:10 and Leviticus 16:20-22. The careful distinction made in this verse is foundational to understanding the dual nature of the atonement ritual.
Historical & Cultural Context
The Day of Atonement was uniquely significant, being the only day of the year when the high priest was permitted to enter the Most Holy Place, the innermost sanctuary of the tabernacle (and later, the Temple), to make atonement for the nation's collective sins. The practice of "casting lots" was a deeply ingrained and respected method in ancient Israel for discerning God's will or making impartial, divinely sanctioned decisions, as evidenced in various biblical narratives such as the division of the land among the tribes in Joshua 18:10 or the selection of individuals for specific tasks. In this sacred context, the casting of lots underscored that the designation of each goat was not arbitrary or based on human preference but was divinely ordained, ensuring the sanctity, impartiality, and efficacy of the ritual. The two goats, perfectly identical in appearance, highlighted that their distinction was solely by divine decree, emphasizing God's sovereign and meticulous provision for dealing with sin. The ritual provided a tangible, visual representation of both the cost of sin (the death of the sacrificed goat) and the complete removal of sin (the scapegoat carrying it away into an uninhabited land, symbolizing its total separation from the community).
Key Themes
Leviticus 16:8 contributes significantly to several overarching themes found throughout the book of Leviticus and the Pentateuch. Foremost among these is the theme of Holiness, emphasizing God's absolute purity and the necessity for His people to be cleansed to dwell in His presence. The ritual underscores the Gravity of Sin, demonstrating that sin is not merely a moral failing but a defiling force that separates humanity from a holy God, requiring a costly and divinely appointed remedy. The verse also highlights God's Sovereign Provision for Atonement, revealing His initiative and detailed plan for reconciliation. The casting of lots specifically points to Divine Ordination, ensuring that the means of atonement are not humanly contrived but divinely established. Finally, the distinct roles of the two goats introduce the dual aspects of Propitiation and Expiation, foundational concepts for understanding how God deals with sin: satisfying His righteous demands through sacrifice and removing the burden of sin from His people. These themes collectively prepare the reader for a deeper understanding of God's ultimate plan for salvation, foreshadowing the comprehensive work of Christ as seen in Hebrews 9.
Exposition and Analysis
Key Word Analysis
From an unused root meaning "to be rough (as stone)," this term properly refers to a pebble or small stone used in a sacred procedure to determine a divine decision or allocation. The casting of lots was not a game of chance but a solemn act believed to reveal God's sovereign will, as indicated in Proverbs 16:33. In Leviticus 16:8, it emphasizes that the distinct roles of the two goats were not humanly chosen but divinely appointed, ensuring the impartiality and sacredness of the atonement ritual.
This is the covenant name of God, signifying His personal, relational, and self-existent nature ("the self-Existent or Eternal"). When one lot was designated "for the LORD," it underscored that this goat was entirely dedicated to God as a sacrifice, directly addressing His holiness and righteous demands concerning sin. This goat's sacrifice was an act of propitiation, satisfying God's justice and turning away His wrath.
This term, from the Hebrew עֵז and אָזַל, literally means "goat of departure." While its precise etymology has been debated, the most widely accepted understanding in traditional Jewish and Christian thought is that Azazel refers to the goat itself and its functional role: to carry away the sins of the people into an uninhabited wilderness. This action symbolizes their complete dismissal, separation, and removal from the community, representing expiation—the act of cleansing or purging sin.
Verse Breakdown
"And Aaron shall cast lots upon the two goats"
This phrase initiates the crucial selection process for the Day of Atonement. Aaron, as the high priest and God's designated mediator, performs this act. The casting of lots signifies that the assignment of roles to the two identical goats is not arbitrary or based on human preference, but rather on divine determination. This ensures the integrity and divine sanction of the atonement ritual, emphasizing God's sovereign control over the means of reconciliation.
"one lot for the LORD"
This specifies the divine destination and sacred purpose of the first goat. The goat chosen "for the LORD" was to be sacrificed as a sin offering (as detailed in Leviticus 16:9). Its blood would be brought into the Most Holy Place to make atonement for the sanctuary, the priesthood, and the people. This aspect of the ritual addressed God's holiness and the necessity of propitiation, satisfying His righteous demands concerning sin through the shedding of innocent blood.
"and the other lot for the scapegoat"
This designates the second goat for its unique, complementary role. This goat, the "Azazel" goat, was not sacrificed but was presented alive before the LORD. Then, Aaron would confess the sins of the people over its head, and it would be led away into the wilderness Leviticus 16:21-22. This action symbolized the complete removal and carrying away of the nation's sins, signifying expiation and the separation of transgression from the community, demonstrating God's comprehensive provision for cleansing and forgiveness.
Literary Devices
Leviticus 16:8 employs several significant literary devices that enrich its meaning and underscore the theological depth of the Day of Atonement. The primary device is Symbolism, where the two goats serve as powerful symbols of the dual aspects of atonement. The goat designated "for the LORD" symbolizes the necessity of a sacrificial death to propitiate God's wrath and satisfy His justice, while the "scapegoat" symbolizes the complete removal and carrying away of sin from the people. This creates a striking Contrast or Juxtaposition between the two animals: one is sacrificed, the other is set free; one addresses God's demands, the other addresses humanity's burden of sin. The act of "casting lots" itself implies Divine Ordination, highlighting that the entire process is not a human invention but a divinely commanded and controlled ritual, ensuring its efficacy and sacredness. The identical nature of the two goats before the lots are cast further emphasizes that their distinct roles are solely due to divine decree, not any inherent difference in the animals themselves. These devices collectively paint a vivid picture of God's comprehensive provision for sin, illustrating both the immense cost of sin and the completeness of forgiveness He provides.
Theological and Thematic Connections
Leviticus 16:8, situated within the broader context of the Day of Atonement, profoundly illustrates God's meticulous and comprehensive provision for dealing with human sin. The selection of the two goats underscores the dual nature of atonement required by a holy God: propitiation (satisfying divine justice through a sacrificial death) and expiation (the removal and carrying away of sin). This ritual highlighted the gravity of sin, which necessitated such an elaborate and costly divine intervention, and simultaneously revealed God's faithfulness and mercy in providing a means for forgiveness and cleansing. The annual repetition of the ritual also pointed to its temporary and anticipatory nature, signifying that a more perfect, once-for-all sacrifice was yet to come, a sacrifice that would definitively address both the demands of God's holiness and the burden of human guilt.
Reflection and Application
Leviticus 16:8, though rooted in an ancient ritual, offers profound spiritual insights for believers today. It serves as a powerful visual aid, meticulously crafted by God, to teach us about the nature of sin and the comprehensive scope of His provision for it. We are reminded of the utter seriousness of sin, which demanded not only the shedding of innocent blood but also a symbolic removal, demonstrating that sin creates both a debt before God and a burden upon humanity. This verse invites us to contemplate the depth of God's grace, which, even under the Old Covenant, provided a way for His people to be cleansed and reconciled. For us, it should evoke a deep sense of gratitude for the ultimate fulfillment of this imagery in Jesus Christ, whose single act on the cross accomplished both the propitiation and expiation that the two goats foreshadowed. This understanding should lead us to live in assurance of forgiveness, freedom from the burden of sin, and a renewed commitment to holiness, knowing the immense cost of our redemption and the completeness of our cleansing.
Questions for Reflection
FAQ
What is the significance of "casting lots" in this context?
The act of "casting lots" in Leviticus 16:8 is highly significant because it underscores that the designation of the two goats for their distinct roles was not a human decision but a divine one. It removed any possibility of human bias or error in selecting which goat would be sacrificed and which would be sent away. In ancient Israel, casting lots was a recognized method for discerning God's will, as seen in various biblical accounts, such as the division of the land in Joshua 18:10 or the selection of Matthias in Acts 1:26. This ensured that the entire Day of Atonement ritual, particularly this pivotal moment, was divinely sanctioned and therefore efficacious in God's eyes.
What does "scapegoat" (Azazel) truly mean?
The Hebrew term for "scapegoat" is Azazel (עזאזל), and its precise meaning has been a subject of much scholarly discussion. While some ancient interpretations, particularly in extra-biblical literature, linked it to a wilderness demon, the most widely accepted understanding within traditional Jewish and Christian theology is that Azazel refers to the goat itself and its function. It is best understood as "for complete removal," "goat of departure," or "goat of sending away." This interpretation aligns with the ritual's purpose in Leviticus 16, where the goat symbolically bears the sins of the people and carries them away into an uninhabited land, signifying their complete dismissal and separation from the community. It represents the expiatory aspect of atonement—the purging and removal of sin.
Why were two goats needed for atonement?
Two goats were needed to illustrate the dual, yet complementary, aspects of God's provision for sin in the atonement process. The goat designated "for the LORD" was sacrificed as a sin offering, representing propitiation—the appeasement of God's righteous wrath and the satisfaction of His justice through the shedding of blood. This addresses the divine side of the sin problem, making God's presence possible among a sinful people. The "scapegoat" (Azazel), on the other hand, was not sacrificed but carried the confessed sins of the people into the wilderness, representing expiation—the removal, carrying away, and separation of sins from the people. This addresses the human side of the sin problem, freeing the community from the burden and defilement of their transgressions. Together, these two goats provided a comprehensive picture of atonement, showing both the cost of sin and its complete removal, foreshadowing the full scope of Christ's work.
Christ-Centered Fulfillment
Leviticus 16:8, with its depiction of the two goats, serves as a profound Old Testament type, powerfully foreshadowing the multifaceted and complete work of Jesus Christ on the cross. The goat designated "for the LORD," sacrificed as a sin offering, finds its ultimate fulfillment in Christ's propitiatory death. His blood, shed on Calvary, perfectly satisfied God's righteous demands against sin, turning away divine wrath and reconciling humanity to God, as articulated in Romans 3:25 and 1 John 2:2. Simultaneously, the "scapegoat," which bore the sins of the people away into the wilderness, prefigures Christ's expiatory work. He, the sinless Lamb of God, who takes away the sin of the world, truly bore the sins of the world upon Himself, carrying them away completely and removing them from those who believe, as declared in 1 Peter 2:24 and Isaiah 53:6. Unlike the annual, repeated rituals of the Old Covenant that could only cover sins, Christ's single, perfect sacrifice uniquely fulfilled both roles in one person and one act, providing a definitive, once-for-all atonement that truly takes away sin and secures eternal redemption, as beautifully expounded in Hebrews 9:11-14 and Hebrews 10:1-14. Through Him, we experience both the satisfaction of God's justice and the complete removal of our guilt and shame.