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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 16:9 details a pivotal moment in the annual Day of Atonement (Yom Kippur) ritual, specifically outlining the fate of one of two goats designated by divine lot. This goat was to be presented by Aaron, the High Priest, and offered as a sin offering to the LORD, serving as a crucial component in the comprehensive atonement for the sins of the Israelite community and the purification of the tabernacle, thereby re-establishing the covenant relationship between a holy God and His people.
Context
Literary Context
Leviticus 16 provides the meticulous instructions for Yom Kippur, the most solemn day in the Israelite calendar. The chapter opens with God's commands to Moses regarding Aaron's entry into the Most Holy Place, emphasizing the necessity of specific rituals to avoid death, particularly after the unauthorized fire of Nadab and Abihu (Leviticus 16:1-2). The ritual involving the two goats begins in Leviticus 16:7, where Aaron is instructed to bring them before the LORD at the entrance of the tent of meeting. Our verse, Leviticus 16:9, specifies the fate of the goat chosen "for the LORD," contrasting it with the goat "for Azazel" described immediately after in Leviticus 16:10. The subsequent verses detail the High Priest's actions with the blood of this sin offering, taking it into the Most Holy Place to make atonement for the sanctuary and the people (Leviticus 16:14-19), followed by the ritual for the scapegoat.
Historical & Cultural Context
The Day of Atonement, or Yom Kippur, was the only day of the year when the High Priest could enter the Most Holy Place, the innermost sanctuary of the tabernacle, where God's presence resided above the Ark of the Covenant. This annual ritual was absolutely essential for maintaining the covenant relationship between God and Israel, cleansing both the people and the sacred space from the defilement caused by their accumulated sins and impurities throughout the year. The concept of "sin offering" (Hebrew: chaṭṭâʼâh) was central to Israelite worship, designed not only to atone for unintentional sins but also to purify from ritual uncleanness, thereby restoring fellowship with a holy God. The use of "lots" (Hebrew: gôwrâl) was a recognized method of divine discernment in ancient Israel, ensuring that the choice between the two goats was not arbitrary or human-driven, but divinely ordained, underscoring God's sovereignty over the atonement process. This entire elaborate ceremony highlighted the profound seriousness of sin and the costly, divinely prescribed means required for its expiation and the restoration of purity.
Key Themes
This verse contributes significantly to several overarching themes in Leviticus and the broader Pentateuch. It highlights the holiness of God and His absolute demand for purity in the presence of His people, a theme introduced early in Leviticus (Leviticus 10:3). The concept of atonement is central, demonstrating God's provision for dealing with human sin and defilement, a necessity given the pervasive nature of sin (Leviticus 4). Furthermore, the verse underscores the theme of substitutionary sacrifice, where an innocent life is given to bear the consequences of sin on behalf of the guilty. The role of the High Priest as mediator is also prominent, emphasizing the divinely appointed means through which Israel could approach a holy God (Leviticus 8). Finally, the use of lots points to divine sovereignty in the process of salvation and purification, ensuring that the efficacy of the ritual derived from God's decree, not human ingenuity.
Exposition and Analysis
Key Word Analysis
This refers to Aaron, the brother of Moses, who was divinely appointed as the first High Priest of Israel. His role in this ritual is paramount, as he is the sole authorized mediator permitted to perform the sacred acts of the Day of Atonement. His actions are not personal but representative, acting on behalf of the entire community of Israel, signifying the divinely established order for approaching God.
From an unused root meaning to be rough (as stone), this term properly refers to a pebble, used for casting to determine an outcome. Figuratively, it denotes a portion or destiny as if determined by lot. In the context of Leviticus 16, the casting of lots over the two goats ensured that the selection of which goat was "for the LORD" and which was "for Azazel" was not based on human preference or chance, but on God's sovereign will. This emphasized the divine institution and authority behind the atonement process, removing any human manipulation from such a critical sacred act.
This is the self-Existent or Eternal, the Jewish national name of God, often translated as Jehovah or Yahweh. Its presence here underscores that the entire ritual, and specifically the sacrifice of this goat, was directed to God Himself. It was an act of propitiation and reconciliation performed before the supreme, holy God of Israel, highlighting His ultimate authority, His demand for holiness, and His provision for dealing with human sin within the framework of His covenant relationship.
This term refers to an offense (sometimes habitual sinfulness), and its penalty, occasion, sacrifice, or expiation. It also concretely refers to an offender, punishment (of sin), purifying(-fication for sin), or sin(-ner, offering). In the context of the Day of Atonement, the chaṭṭâʼâh offering served as a means of expiation and purification. It was designed to address the defilement caused by sin, whether intentional or unintentional, and to cleanse the sanctuary and the people, thereby removing the barrier that sin created between a holy God and His covenant people. Unlike some other offerings, the chaṭṭâʼâh primarily focused on purification from defilement and making atonement for the community's transgressions.
Verse Breakdown
"And Aaron shall bring the goat"
This clause emphasizes the central, exclusive role of Aaron, the High Priest. As the divinely appointed mediator, he alone was authorized to perform this sacred act. His bringing of the goat signifies the presentation of the means of atonement before God, an act of obedience to divine command and a representative action on behalf of the entire community of Israel.
"upon which the LORD'S lot fell"
This phrase highlights the divine selection of this particular goat. The outcome of the lot-casting was understood as God's direct choice, signifying that the sacrifice was not a human invention or arbitrary selection but a divinely ordained provision for atonement. This ensured the legitimacy and efficacy of the offering in God's eyes, as it was specifically designated by Him for His purpose, underscoring His sovereignty over the entire process.
"and offer him [for] a sin offering"
This final clause states the ultimate purpose of this goat: to be sacrificed as a chaṭṭâʼâh. This offering was intended to make expiation for the sins of the people, to purify the tabernacle and its sacred objects from the defilement of Israel's transgressions, and to restore the purity necessary for God's continued presence among His people. The act of offering involved its slaughter and the application of its blood, signifying the giving of life for the atonement of sin, a necessary prerequisite for reconciliation with a holy God.
Literary Devices
The passage employs several significant literary devices. Symbolism is paramount, with the goat itself serving as a powerful symbol of substitution, bearing the weight of sin on behalf of the people. The casting of lots symbolizes divine sovereignty and destiny, ensuring God's direct involvement in the selection process and removing human arbitrariness from such a crucial sacred act. The entire sequence of actions described in the chapter, including this verse, functions as a meticulously detailed ritual, emphasizing order, precision, and the sacred nature of the atonement process. This ritualistic structure underscores the gravity of sin and the specific, prescribed means by which God chose to address it. Furthermore, the actions of the High Priest and the sacrifice of the goat can be seen as foreshadowing greater spiritual realities, pointing forward to a more perfect and ultimate sacrifice for sin.
Theological and Thematic Connections
Leviticus 16:9 powerfully illustrates the profound biblical truth that sin incurs a debt that demands a costly payment, and that God, in His holiness and mercy, provides the means for atonement. This verse, part of the Day of Atonement ritual, underscores the necessity of a substitute to bear the consequences of sin and highlights God's initiative in establishing a pathway for reconciliation. The blood of the sin offering was understood to cleanse and purify, making it possible for a sinful people to dwell in the presence of a holy God. This foundational principle of expiation through sacrifice is woven throughout the biblical narrative, pointing to a greater, ultimate provision for the removal of sin and the restoration of fellowship.
Reflection and Application
Leviticus 16:9, though describing an ancient ritual, resonates deeply with timeless truths about sin, holiness, and divine provision. It compels us to confront the seriousness of sin, recognizing that it creates a profound barrier between humanity and a holy God, requiring a costly remedy. The meticulousness of the Day of Atonement ritual, including the precise selection and offering of this goat, underscores that God's way of dealing with sin is not arbitrary or casual, but deliberate, sacred, and demanding. For us today, this passage serves as a powerful reminder of the immense grace extended through Christ. It invites us to appreciate the depth of God's love in providing a perfect, once-for-all sacrifice, and to live in the freedom and purity that His atonement secures. Our response should be one of profound gratitude for such a costly redemption, humble submission to His will, and a renewed commitment to walk in holiness, knowing the immeasurable cost of our reconciliation.
Questions for Reflection
FAQ
What is the significance of the "lot" in this context?
The "lot" (Hebrew: gôwrâl) in Leviticus 16:9 was a method of divine determination. Two identical goats were brought, and lots were cast over them to decide which one was "for the LORD" and which was "for Azazel." This practice ensured that the selection was not based on human preference, bias, or random chance, but on God's sovereign will. It emphasized that the atonement process, particularly the designation of the sacrificial animal, was divinely ordained and controlled. This removed any human manipulation from such a critical sacred act, confirming that the efficacy of the offering rested solely on God's choice and institution, not on human wisdom or effort. We see similar uses of lots for divine guidance in other biblical contexts, such as the selection of Matthias to replace Judas in Acts 1:26.
How does this sin offering differ from other sacrifices in Leviticus?
While Leviticus describes various sin offerings (chaṭṭâʼâh) for individuals or specific groups (e.g., Leviticus 4), the sin offering of the goat on the Day of Atonement (Leviticus 16:9) was unique in several crucial ways. Firstly, it was part of an annual, national atonement ritual, not an offering for an individual's specific sin. Secondly, its purpose was comprehensive: to atone for the collective sins of the entire Israelite community and, critically, to purify the tabernacle itself from the defilement caused by those sins. Thirdly, it was inextricably linked with its counterpart, the "scapegoat for Azazel" (Leviticus 16:10), forming a complete picture of atonement – propitiation through sacrifice and the symbolic removal of guilt. The blood of this specific sin offering was also uniquely taken into the Most Holy Place by the High Priest, an act reserved only for Yom Kippur, signifying the most profound level of purification and reconciliation with God's immediate presence.
Christ-Centered Fulfillment
Leviticus 16:9, with its depiction of the goat chosen by divine lot and offered as a sin offering, finds its profound and ultimate fulfillment in Jesus Christ. The Old Testament ritual, though effective for its time, was a shadow pointing to the perfect reality to come (Hebrews 10:1). Jesus is the divinely chosen Lamb of God, upon whom the "LORD's lot" truly fell, not by chance but by the eternal counsel of God (1 Peter 1:18-20). He perfectly embodies the sin offering, becoming "sin for us, so that in him we might become the righteousness of God" (2 Corinthians 5:21). Unlike the Levitical goats, whose blood could only cover sins temporarily, Christ's precious blood, shed once for all, truly takes away sin, providing eternal redemption (Hebrews 9:12). He is not merely the sacrifice but also the perfect High Priest, who, unlike Aaron, entered the true heavenly sanctuary not with the blood of animals, but with His own blood, securing eternal salvation for all who believe (Hebrews 9:24-28). Thus, the solemnity and efficacy of the Levitical sin offering are fully realized in the person and work of Jesus, who perfectly propitiated God's wrath and removed the defilement of sin forever, establishing a new and living way into God's presence (Hebrews 10:19-20).