Exegetical and Hermeneutical Commentary of Leviticus 16:21
And Aaron shall lay both his hands upon the head of the live goat, and confess over him all the iniquities of the children of Israel, and all their transgressions in all their sins, putting them upon the head of the goat, and shall send [him] away by the hand of a fit man into the wilderness:
21. The words of confession are given (p. 92) from the Mishna.
Fuente: The Cambridge Bible for Schools and Colleges
21. a man that is in readiness ] a fit man, A.V., one appointed (as R.V. mg.) for the purpose. In the time of the second temple, one that was not an Israelite was usually chosen (Tal. Bab. Yoma, 66 a and b).
Fuente: The Cambridge Bible for Schools and Colleges
Verse 21. Aaron shall lay both his hands upon the head, c.] What this imposition of hands meant see in Clarke’s notes on “Ex 29:10“, and “Le 1:4“.
And confess over him all the iniquities – transgressions – sins] The three terms used here, INIQUITIES, avonoth, from avah, to pervert, distort, or turn aside TRANSGRESSIONS, peshaim, from pasha, to transgress, to rebel; and SINS, chattaoth, from chata, to miss the mark, are supposed by the Jews to comprise every thing that implies a breach of the Divine law, or an offence against God. See Clarke on Ge 12:13. Maimonides gives us the confession in the following words: –
“O Lord, thy people, the house of Israel, have sinned and done iniquity, and trespassed before thee. O Lord, make atonement now for the iniquities and transgressions and sins that thy people, the house of Israel, have sinned and transgressed against thee; as it is written in the law of Moses thy servant, saying: That in this day he shall make atonement for you, to cleanse you from all your sins before the Lord, and ye shall be clean.” – See the Mishna, vol. ii., p. 329.
When this confession was finished, the goat was sent by a proper hand to the wilderness, and there let loose; and nothing farther was ever heard of it. Did not all this signify that Christ has so carried and borne away our sins, that against them who receive him as the only true atoning sacrifice they should never more be brought to remembrance?
On the head of the scape-goat, a piece of scarlet cloth was tied, and the tradition of the Jews states that if God accepted the sacrifice, the scarlet cloth turned white while the goat was led to the desert; but if God had not accepted this expiation, the redness continued, and the rest of the year was spent in mourning.
From the foundation of the Church of God it was ever believed by his followers, that there were certain infallible tokens by which he discovered to genuine believers his acceptance of them and their services. This was sometimes done by a fire from heaven consuming the sacrifice; sometimes by an oracular communication to the priest or prophet; and at other times, according to the Jewish account, by changing the fillet or cloth on the head of the scape-goat from scarlet to white: but most commonly, and especially under the Gospel dispensation, he gives this assurance to true believers by the testimony of his Spirit in their consciences, that he has forgiven their iniquities, transgressions, and sins, for his sake who has carried their griefs, and borne their sorrows.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Both his hands. See on Exo 29:10; Lev 1:4. And confess over him; confession of sin being a duty to accompany the sacrifice offered for it, as we see Lev 5:5; Num 5:7. All their transgressions in all their sins, or, with or according to all their sins; for so the Hebrew particle is oft used. He mentions iniquities, transgressions, and sins, to note sins of all sorts, and that a very free and full confession was to be made, and that the smallest sins needed, and the greatest sins were not excluded from, the benefit of Christs death here represented.
Putting them upon the head of the goat; charging all their sins and the punishment due to them upon the goat, which though only a ceremony, yet being done according to Gods appointment, and manifestly pointing at Christ, upon whom their iniquities and punishments were laid, Isa 53:5,6, it was available for this end. And hence the heathens took their custom of selecting one beast or man upon whom they laid all their imprecations and curses, and whom they killed as an expiatory sacrifice for their sins, and to prevent their ruin. A fit man; one that knows the wilderness, and the way to it, and what places in it are most convenient for that use. Heb. a man of time, i.e. of years and discretion, who may be trusted with this work. Into the wilderness; which signified the removal of their sins far away, both from the people, and out of Gods sight, or from the place of his presence. And here the goat being neglected by all men, and exposed to many hardships and hazards from wild beasts, which were numerous there, might further signify Christs being forsaken, both by God and by men, even by his own disciples, and the many dangers and sufferings he underwent. The Jews write, that this goat was carried to the mountain called Azazel, whence the goat is so called, Lev 16:10; and that there he was cast down headlong; and that the red string by which he was led turned white when God was pleased with the Israelites, otherwise it remained red; and then they mourned all that year. And the ancient Hebrews write, that forty years before the destruction of the temple, which was about the time of Christs death, this red string turned no more white.
Fuente: English Annotations on the Holy Bible by Matthew Poole
And Aaron shall lay both his hands on the head of the live goat,…. In this order as the Targum of Jonathan says, his right hand upon his left hand on the head of the live goat; this was done in the name of the people, hereby transferring their sins, and the punishment of them, to it:
and confess him all the iniquities of the children of Israel, and all their transgressions in all their sins; which takes in their sins, greater or lesser, sins of ignorance and presumption, known or not known x, even all sorts of and all of them: the form of confession used in after times was this y; O Lord, thy people, the house of Israel, have done perversely, have transgressed sinned berate thee, O Lord, expiate now the iniquities, transgressions, and sins, in which thy people, the house of Israel, have done perversely, transgressed, and sinned before thee, as it is written in the law of Moses thy servant (#Le 16:30;) and it is added, and the priests and people that stood in the court, when they heard the name Jehovah go out of the mouth of the high priest, they bowed, and worshipped, and fell upon their faces, and said, blessed be God, let the glory of his kingdom be for ever and ever:
putting them upon the head of the goat; that is, the iniquities, transgressions, and sins of the people of Israel before confessed, and that by confession of them, with imposition of hands; and which was typical of the imputation of the sins of the people of God to Christ, of the Lord laying, or causing to meet on him the iniquities of them all, and of his being made sin by imputation for them:
and shall send [him] away by the hand of a fit man into the wilderness; whether the wilderness of Judea, or what other is intended, is not certain. The Targum of Jonathan calls it the wilderness of Zuck; which, according to the Misnah z, was three miles from Jerusalem, at the entrance of the wilderness; and whereas in another Misnah a, instead of Bethchadudo, Bethhoron is mentioned, which is said also to be three miles from Jerusalem: it is not an improbable conjecture of Dr. Lightfoot b, that the goat was sent in the way to Bethhoron, which was the same distance from Jerusalem as the other place was, in the northern coast of Judea, and had very rough hills about it, and a narrow passage to it. The man, by whom he was sent, was one fit for the purpose, that knew the way to the wilderness, and was acquainted with it; a man of years and understanding, and of a disposition suitable for such a service; the Septuagint version renders it one that was “ready”; and the Targums, one that was “prepared” to go, or “appointed”, and got ready; Jarchi says, the day before; but the Targum of Jonathan a year ago: perhaps it designs one, that being once appointed, was continued, and so was used to it from time to time, and constantly did it: the phrase properly signifies “a man of time” or “opportunity” c; Aben Ezra finds fault with those who render it a wise man, but observes, that some of their Rabbins say it was a priest that led the goat to the wilderness, which he approves of; according to the Misnah d, all were fit for this service (formerly common and unclean), but what the high priest did (afterwards) was fixed, and they did not suffer an Israelite to lead him (i.e. a common Israelite, one that was not a priest); according to the Talmud e, even a stranger, and an unclean person, was fit for this service. In the mystical sense, by this fit man, or man of opportunity, is not meant, according to Abarbinel, Nebuchadnezzar, who led the children of Israel into the wilderness of the people, into the Babylonish captivity; but rather, if it could be understood of Christ being sent, and carried into the wilderness of the Gentile world, upon his resurrection and ascension to heaven, the Apostle Paul might be thought of; who was a chosen vessel to carry his name there, and was eminently the apostle of the Gentiles: but seeing by Azazel, to whom this goat was let go, Satan seems to be meant; if, as some think f, Christ was baptized on the day of atonement, and on that day was led by the Spirit to the wilderness of Judea, there to be tempted of the devil, that might be considered as a very singular accomplishment of the type; and the Jews seem to expect the Messiah on the day of atonement g: or rather, as Witsius h observes, the hand of the fit man may denote the power that rose up against Christ, namely, the Gentiles and the people of Israel, and particularly Pilate, who took care that Christ, burdened with the cross, an emblem of the curse, should be led without the gate, where he had his last conflict with the devil; [See comments on Le 16:10]. This is applied to Pilate by Origen i.
x Vid. Maimon. Hilchot Teshnbah, c. 1. sect. 2. y Misnah Yoma, c. 6. sect. 2. z Misnah Yoma, sect. 8. a Misn. Hieros. c. 6. sect. 9. fol. 43. 2. b Chorograph. Cent. on Matth. c. liv. Vid. ib. c. 6. xix. c “viri opportuni”, Montanus; “viri tempestivi”, Tigurine version. d Ut supra, (a) sect. 3. e T. Bab. Yoma, fol. 66. 1, 2. f Jackson & alii, apud Patrick in loe. g T. Bab. Yoma, fol. 19. 2. h De Oeconomia Foeder. l. 4. c. 6. sect. 72. i In Levit. Homil. 10. c. 16. fol. 82.
Fuente: John Gill’s Exposition of the Entire Bible
(21) And Aaron shall lay both his hands.With the imposition of both his hands, a phrase which only occurs in this ceremony, the high priest indicated in the most solemn manner possible that the animal was intended both for the priesthood and for the laity.
And confess over him all the iniquities.This confession, which was at first extempore, was formulated during the second Temple as follows: O Lord, thy people, the house of Israel, have sinned, and done iniquity, and transgressed before thee. O Lord, I beseech thee, cover over the sins, the iniquities and the transgressions that thy people, the house of Israel, have sinned, have done iniquitously, and have transgressed before thee, as it is written in the Law of thy servant Moses (Lev. 16:30). The priests and the people who stood in the court when they heard the high priest utter the Ineffable name, Jehovahwhich in the time of Christ was only pronounced on this day, and that by the pontiffprostrated themselves, and with their faces to the ground responded, Blessed be the name of His glorious kingdom for ever and ever.
Putting them upon the head of the goat.By this imposition of hands, and the confession, the high priest transferred the sins of the nation to the goat. He then turned to the people, and declared, Ye shall be clean.
Send him away by the hand of a fit man.The guilt-laden animal was then entrusted to a man previously appointed, to be conducted to the lonely region, the abode of Azazel, thus carrying back to him the sins which he enticed the people to commit during the year. The phrase which is here rendered by a fit man, and which occurs nowhere else in the Bible, denotes more properly a timely man, a man at hand, one appointed for the occasion. The marginal rendering, a man of opportunity, is still more objectionable.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
21. Lay hands upon See Lev 16:21, and Lev 1:4, notes. Among the modern orthodox Jews, instead of the scapegoat, a cock is substituted, which they call an atonement. On the eve of the day of atonement they swing this cock three times around their head, each time saving, in Hebrew, “This is to be sacrificed instead of me.” Then it is slaughtered and eaten.
And confess The Mishna preserves the form of confession: “O Lord, thy people, the house of Israel, have transgressed, they have rebelled, they have sinned before thee. I beseech thee now absolve their transgressions, their rebellion and their sin that they have sinned against thee, as it is written in the law of Moses thy servant,” concluding with Lev 16:30.
All the iniquities This includes all those sins of penitent Israelites for which the ordinary sacrifices did not avail. See Lev 16:9, note.
Putting them upon the head of the goat Here is a positive proof that the laying on of hands upon a victim symbolically transferred the sins of the offerer. The high priest was accustomed to pronounce the following confession of sins, placing both hands on the goat’s head: “O Jehovah, thy people, the house of Israel hath sinned, transgressed, and committed wickedness before thee. O Jehovah, let atonement be made for the sins, transgressions, and wickedness whereby thy people, the house of Israel, hath sinned.” Joseph Roberts, who was for years a Wesleyan missionary in India, tells of a Hindoo custom which seems to recognise the devotedness of a substitute goat, which is set at liberty by one who seeks divine favour. “When a person is sick,” says Roberts, “he vows, on his recovery, to set a goat at liberty in honour of his deity. Having selected a suitable one from his flocks he makes a slit in the ear, or ties a yellow string round its neck, and lets it go whithersoever it pleases. Whoever sees the animal knows it to be a nate kadi, ‘the vowed goat,’ and no person will molest it. When a person has committed what he considers a great sin he does the same thing; but, in addition to other ceremonies, he sprinkles the animal with water, puts his hands upon it, and prays to be forgiven.”
Fit man “A man that is in readiness.” R.V. He was appointed at a suitable time, hence skilled in his office. Tradition says that he was not an Israelite.
Wilderness See Lev 16:10, note. In the time of Christ the scapegoat was led to a high rock, twelve miles from Jerusalem, down which it was precipitated and killed. This was done by relays of men stationed along the route a sabbath day’s journey, two thousand paces, apart. By this arrangement the goat was hurried rapidly along and dashed down the precipice, and the fact was quickly telegraphed back from man to man to the vast congregation in the holy city, who awaited in breathless silence the sequel which assured them that their sins had been successfully borne away, according to the ritual, when a shout of gladness went up to heaven. Delitzsch on the Hebrews, Appendix.
“And Aaron shall lay both his hands on the head of the live goat, and confess over him all the iniquities of the children of Israel, and all their transgressions, even all their sins, and he shall put them on the head of the goat, and shall send him away by the hand of a man that is in readiness into the wilderness, and the goat shall bear on him all their iniquities to a solitary land, and he shall let go the goat in the wilderness.”
Having presented the live he-goat before Yahweh, Aaron is now to lay both hands on its head and confess over it ‘all the iniquities of the children of Israel, and all their transgressions, even all their sins’. The description is all encompassing. Included within it were their inner sins and their outward behaviour, sins in both thought and deed, and failure to do what God required, including rebellions of the heart (pesa’). But not sins done with a high hand. These last, if to be forgiven, required special mercy from God individually given as in the case of David with Bathsheba. But usually they received the death penalty.
The laying on of one hand would have demonstrated representation, the laying on of two either demonstrated transference, or that he was indicating that it represented both priest and people (or both may have been intended).
The sins and transgressions of Israel are seen as ‘put on’ the head of the live he-goat. It is to be seen as carrying all their sins with it. Then the live goat is sent away into the wilderness by the hand of a man already selected and waiting in readiness, ‘bearing on it all their iniquities to a solitary land’, and there he is to let it go. Clearly the intention was that this would be far enough away from the camp to ensure that it never returned. It is to be a place where no men dwell. The wilderness was to them a place where God rules without interference (Gen 16:7; Exo 5:1 and often). There was Sinai, the mountain of God (Exo 3:1 with Exodus 12; Exo 19:2-3; Exo 19:20 and often). The goat was being left for God to do with as He willed.
The idea is clear. All the sins of Israel have been borne away and are carried by another. With both the living bird (Lev 14:7) and the he-goat there seems to be the emphasis that they remained alive. They could not be offered to Yahweh, and any way of killing them would have been seen in that way. They were thus banished from Israel for ever, and left with God. (This incidentally make clear that offerings and sacrifices were not themselves usually seen as being infused with men’s sins. They were rather offered in death on behalf of men’s sins, a different concept).
There is in this a vivid reminder here that earthly ritual could not finally deal with sin. There was no way that sin could be destroyed. It would be left to wander in a desolate place. Its destruction would await the coming of One Who would put away sin by the sacrifice of Himself (Heb 9:26), and Who would destroy him that had the power of death, the Devil (Heb 2:14; 1Jn 3:8).
We have in this vivid picture of the live he-goat the reminder that our Lord Jesus Christ too was ‘made sin for us’ (2Co 5:21). He took on Himself our sin, that we might be imbued with His righteousness. He was not only an offering and sacrifice for our sins, bearing their deserved punishment, but actually took them on Himself and bore them away with Him. He bore them to that must desolate of places, His grave. But such was His holiness and the sufficiency of His once-for-all sacrifice that those sins were neutralised, nay were destroyed, so that He did not need to remain in a solitary place, but was raised from the dead and glorified as the firstfruits of His own work.
Lev 16:21. And Aaron shall lay both his hands See Exo 29:10 and, for the spiritual meaning of this ceremony, see Lev 16:10 of this chapter, and the reflections at the conclusion of it. Most other nations had their piacular sacrifices, to which they first transferred the sins of the public, imprecating upon them all the evils which might have befallen themselves, and then they put the victims to death. Many went so far as to offer human sacrifices to this effect; from a superstitious notion, that the more valuable the matter of the sacrifice was, the more acceptable it was to their gods. Thus we are told, that among the people of Marseilles, in time of a plague, one of their poor was accustomed to offer himself to be maintained for a twelvemonth at the public charge, upon some kind of food which they reckoned more pure and holy than ordinary; after which, being dressed up like a victim, he was led over all the town, amidst curses and solemn imprecations that upon him might fall all the evils of the whole community; and then he was thrown into the sea, or over a precipice. (See Petronius Arbiter, Sat. ad sin.) Justin tells us the same of the Carthaginians; see his 18th book, 6th chap. From Lactantius we learn, that Saturn was honoured in the same impious manner. (Instr. lib. i. c. 21.) And the case was the same in many other nations.* Who can fail discerning in all this a manifest reference to the desire of all nations, the grand piacular sacrifice for the sins of the whole world?
* See Herod. lib. ii. c. 39. and Plutarch de Isid. & Osir. p. 363.
By the hand of a fit man into the wilderness A fit man signifies, a man who is fitted, ready, or appointed. The rabbins say it was one of the priests. This person was to convey the scape-goat into a land of separation, and there to dismiss him, according to the express letter of the law; Lev 16:22 though some say, it was usual to throw the goat down a rock; which, though it might be done in after-times, is in evident contradiction to the letter of this passage. Indeed, if we are to believe the accounts which the rabbins have given us, a multiplicity of ceremonies were added to this institution, for which there is no authority in the law: and, on that account, they claim not the attention of a commentator.
DISCOURSE: 132 Lev 16:21-22. And Aaron shall lay both his hands upon the head of the live goat, and confess over him all the iniquities of the children of Israel, and all their transgressions in all their sins, putting them upon the head of the coat, and shall send him away by the hand of a fit man into the wilderness. And the goat shall bear upon him all their iniquities, unto a land not inhabited.
OF all the types, under the Mosaic dispensation, there was not one more plain in its import, or more useful in its tendency, than that before us. Most other types receive light from their accomplishment in Christ: this reflects light on the Gospel itself. The high-priest, having before offered a bullock and a ram, was to take two goats; and, having determined by lot which of them should be killed, and which be kept alive, was to kill the one, and to sprinkle its blood, with the blood of the bullock, within the sanctuary, and then to present the other before the Lord in the manner described in the text: he was to confess over it the sins of the people, and, by putting his hands upon its head, to transfer to it the peoples sins: and then to send it into the wilderness that it might never more be seen of men. This ceremony pointed out to them the true and proper object of faith: the operation of it on the believers mind; and the fruit and benefit of it to his soul.
I.
The true and proper object of faith
[When the high-priest put his hands on the head of the scape-goat, the eyes of all present must of necessity be turned towards that devoted creature. They indeed who were endued with a spiritual discernment, would look through the type unto Christ the great Antitype: but still the goat would be regarded by all as the immediate instrument used by God for the removal of their sins: their faith terminated on that as the instituted means of their deliverance.
Thus is Christ the one object to whom the eyes of all must be directed. He has been chosen of God from all eternity to bear in his own person, and to take away from his people, all their sins [Note: Rev 13:8.]. In due time he was exhibited to the world in this very character [Note: Rom 3:25. See also Joh 1:29; 2Co 5:21.]: the iniquities of all mankind were laid upon him [Note: Isa 53:6.]: and his command to every living creature is, Look unto Me and be ye saved [Note: Isa 45:22.].
There was indeed under the law another goat, whose blood was shed for the remission of their sins; which was therefore to be considered by them as a joint object of their faith. But the two together were, in fact, but one sacrifice, the one representing the death of Jesus, and the other his resurrection. While therefore we view Christ as dying for our offences, we must also, in conformity with the type before us, regard him as rising again for our justification [Note: Rom 4:25.].]
II.
Its operation on the believers mind
[The high-priest confessed over the scape-goat the sins of all Israel with their several aggravations, at the very time that he transferred them to him by the imposition of his hands. By this significant ordinance he clearly shewed how faith always operates. It leads us in the first place to transfer all our guilt to the sacred head of Jesus. While we see the impossibility of removing our sins in any other way, faith will incline us to avail ourselves of that inestimable privilege of carrying them to the Saviour, and thereby securing to ourselves an everlasting deliverance from them. But will it therefore cause us to think lightly of our iniquities, because they may be cancelled by such means? No: it will rather make them to appear exceeding sinful; and will dispose us to humble ourselves for them in dust and ashes. A true believer will not so much as desire pardon without being made to feel the evil and bitterness of sin: and the more sincerely he looks to Christ, the more unfeignedly will he bewail his manifold transgressions [Note: Eze 16:63.]. While, with Mary, he boldly confesses Christ, with her he will kiss his feet, and wash them with his tears [Note: Luk 7:37-38.].]
III.
The fruit and benefit of it to his soul
[No sooner was the ordinance before us duly performed, than the sins of all Israel were taken away, and God was reconciled to his offending people. This indeed being only a typical institution, the pardon obtained by means of it was neither perfect nor durable, except to them who looked through the type to Christ himself. But faith in Christ, whether exercised by them or us, will obtain a full and everlasting remission of all our sins. Under the law indeed, there were some sins for which no sacrifice was appointed, and which therefore could not be purged away by any ceremonial oblations whatever. But there is no sin from which we shall not be justified by faith in Jesus [Note: Act 13:39.]. From the very instant that we are enabled to lay them upon his head, they shall be carried into the land of oblivion, and never more be remembered against us [Note: Isa 43:25; Heb 8:12.]: yea, they shall be cast into the very depths of the sea [Note: Mic 7:19.], and be put away from us far as the east is from the west [Note: Psa 103:12.].]
From hence we may learn, The different offices of repentance and faith
[Repentance can never make atonement for sin. However penitent we be, we must lay our hands upon the head of the scape-goat, and transfer our guilt to him. On the other hand, faith does not supersede repentance, but rather encourages and invites us to it. We must repent, in order to prepare our hearts for a grateful acceptance of pardon, and a diligent improvement of it in our future life: but we must believe in order to obtain pardon; that being bestowed solely on account of Christs vicarious sacrifice. Repentance stirs us up to exercise faith on Christ; and faith stimulates us to further acts of penitence, for the honouring of the law, the justifying of God, the exalting of Christ, the purifying of the heart, the adorning of our profession, and the rendering of us meet for glory. To be in a state pleasing to God, we must be believing penitents, and penitent believers.]
2.
The folly of delaying to repent and believe
[Impenitence and unbelief keep us from Christ, and rivet our sins upon us. We must all resemble either the oblation, or the offerer: we must either, like the goats, die under the wrath of God, and be for ever banished, as accursed creatures, from his presence; or we must go with penitence and contrition to our living Surety, and cast our iniquities on him. And can there be a doubt which state we should prefer? Or would we continue another hour under the guilt of all our sins, when there is such a way provided for the removal of them? Let us then behold the Scape-goat, as in our immediate presence, and go instantly to lay our sins on him. It cannot, as under the law, be done by the priest for us; it must be done by every one of us for himself. Let us then go to him with penitence and faith, and rest assured that we shall not repent or believe in vain.]
Lev 16:21 And Aaron shall lay both his hands upon the head of the live goat, and confess over him all the iniquities of the children of Israel, and all their transgressions in all their sins, putting them upon the head of the goat, and shall send [him] away by the hand of a fit man into the wilderness:
Ver. 21. All their transgressions in all their sins, ] i.e., In their several circumstances and aggravations: laying open how many transgressions were wrapped up in their several sins. This was to bring out their sins, as they took the vessels of the temple, Ezr 8:34 “by number and by weight.”
both his hands. This for solemnity; and only here, on this occasion.
live goat. The two goats complete the one type of Christ. One could not, for He was “put to death as to the flesh”, but made alive [again] as to the spirit”, i.e. in resurrection (1Pe 3:17. 1Co 15:45). He was “made sin” for us, that we might become divinely righteous in Him” (2Co 5:21).
all. Note the four “alls” in verses: Lev 16:21, Lev 16:22. Figure of speech Repetitio (App-6) to emphasize the completeness of our deliverance from sins, and their entire removal.
iniquities. Hebrew. ‘avah. App-44. t
ransgressions. Hebrew. pash’a. App-44.
a fit man. The phrase occurs only here.
lay: Lev 1:4, Exo 29:10
confess over: Lev 26:40, Ezr 10:1, Neh 1:6, Neh 1:7, Neh 9:3-5, Psa 32:5, Psa 51:3, Pro 28:13, Dan 9:3-20, Rom 10:10
putting: Isa 53:6, 2Co 5:21
a fit man: Heb. a man of opportunity, The man that took the scape-goat into the wilderness, and they 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 made sin, was defiling: also the imperfection of the legal sacrifices, they were so far from taking away sin, that they left some stain even upon those that touched them.
Reciprocal: Lev 3:2 – lay Lev 4:4 – lay his hand Lev 4:15 – lay Lev 4:21 – a sin offering Lev 5:5 – confess Lev 8:14 – laid Lev 16:10 – the scapegoat Lev 16:26 – he that Num 8:12 – Levites Mat 3:6 – confessing Joh 1:29 – taketh Joh 19:17 – went Act 19:18 – confessed Heb 9:26 – he appeared Heb 10:3 – a remembrance,
Lev 16:21. All the iniquities He mentions iniquities, transgressions, and sins, to denote sins of all sorts, and that a free and full confession was to be made, and that the smallest sins needed, and the greatest sins were not excluded from, the benefit of Christs death here represented. On the head Charging all their sins and the punishment due to them upon the goat, which, though only a ceremony, yet being done according to Gods appointment, and manifestly pointing at Christ, upon whom their iniquities and punishments were laid, (Isa 53:5-6,) it was available for this end. And hence the heathens took their custom of selecting one beast or man, upon whom they laid all their imprecations and curses, and whom they killed as an expiatory sacrifice for their sins, and to prevent their ruin. A fit man Hebrew, a man of time, that is, of years and discretion, who might be trusted with this work. Into the wilderness Which signified the removal of their sins far away both from the people, and out of Gods sight. And here the goat being neglected by all men, and exposed to many hazards from wild beasts, which were numerous there, might further signify Christs being forsaken both by God and by men, even by his own disciples, and the many dangers and sufferings he underwent.
16:21 And Aaron shall lay both his hands upon the head of the live goat, and confess over him all the iniquities of the children of Israel, and all their transgressions in all their sins, putting them {g} upon the head of the goat, and shall send [him] away by the hand of a fit man into the wilderness:
(g) In this goat is a true figure of Jesus Christ, who bears the sins of the people, Is 53:9.
Fuente: Whedon’s Commentary on the Old and New Testaments
Fuente: Commentary Series on the Bible by Peter Pett
Fuente: Commentary on the Holy Bible by Thomas Coke
THE SCAPE-GOAT A TYPE OF CHRIST
1.
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Fuente: Companion Bible Notes, Appendices and Graphics
Fuente: The Treasury of Scripture Knowledge
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Fuente: Geneva Bible Notes