Leviticus 16:10
But the goat chosen by lot as the scapegoat shall be presented alive before the LORD to make atonement by sending it into the wilderness as the scapegoat.
But the goat chosen by lot
The phrase "chosen by lot" refers to the ancient practice of casting lots to discern God's will. In Hebrew, the word for "lot" is "goral," which signifies a small stone or object used in decision-making. This method underscores the belief in divine sovereignty, where God directly influences the outcome. The use of lots in this context emphasizes that the selection of the scapegoat was not a human decision but a divine one, ensuring that the ritual was carried out according to God's specific instructions.

as the scapegoat
The term "scapegoat" is derived from the Hebrew word "Azazel," which has been subject to various interpretations. Some scholars suggest it refers to a rocky, desolate place, while others propose it might be a name for a demonic entity or a symbolic representation of sin. Theologically, the scapegoat represents the removal of sin from the community, as it bears the iniquities of the people and is sent away, symbolizing the complete separation of sin from the Israelites.

shall be presented alive before the LORD
The phrase "presented alive before the LORD" indicates that the scapegoat was brought into the presence of God, signifying its role in the atonement process. The Hebrew word for "presented" is "amad," meaning to stand or remain. This act of presenting the goat alive highlights the living nature of the offering, contrasting with the sacrificial goat that was killed. It underscores the idea that life is required to bear and remove sin, pointing forward to the ultimate sacrifice of Christ, who was both the living and sacrificial offering.

to make atonement
"Atonement" in Hebrew is "kaphar," which means to cover or to purge. This concept is central to the Day of Atonement, where the sins of the people are symbolically covered and removed. The act of atonement through the scapegoat illustrates the necessity of dealing with sin in a manner that satisfies divine justice, foreshadowing the complete atonement achieved through Jesus Christ, who covers and cleanses believers from all unrighteousness.

by sending it into the wilderness
The "wilderness" represents a place of desolation and separation, often associated with chaos and the absence of God's order. In sending the scapegoat into the wilderness, the Israelites symbolically transferred their sins to a place far removed from the community. This act signifies the removal of sin and its consequences, illustrating the biblical theme of God separating His people from their transgressions "as far as the east is from the west" (Psalm 103:12).

as a scapegoat
Reiterating the role of the scapegoat, this phrase emphasizes the complete and final removal of sin. The repetition serves to reinforce the significance of the ritual and its implications for the community. In a broader theological context, the scapegoat prefigures Christ, who bore the sins of humanity and was "led like a lamb to the slaughter" (Isaiah 53:7), taking upon Himself the iniquities of all and removing them through His sacrificial death and resurrection.

Persons / Places / Events
1. The High Priest
The central figure in the Day of Atonement rituals, responsible for performing the sacrifices and sending the scapegoat into the wilderness.

2. The Scapegoat (Azazel)
A goat chosen by lot to symbolically carry the sins of the people into the wilderness, representing the removal of sin from the community.

3. The Wilderness
A desolate place where the scapegoat is sent, symbolizing the separation of sin from the people of Israel.

4. The LORD
The divine presence before whom the atonement is made, emphasizing the sacredness and seriousness of the ritual.

5. The People of Israel
The community for whom the atonement is made, highlighting the collective nature of sin and forgiveness.
Teaching Points
Understanding Atonement
The scapegoat ritual illustrates the seriousness of sin and the need for atonement. It points to the ultimate sacrifice of Jesus, who bore our sins.

Symbolism of the Wilderness
The wilderness represents separation and desolation, reminding us of the consequences of sin and the grace of God in removing it from us.

Community and Sin
The collective nature of the Day of Atonement highlights the impact of sin on the community and the importance of communal repentance and forgiveness.

God's Provision for Sin
The provision of the scapegoat shows God's desire to cleanse His people and restore them to Himself, foreshadowing the redemptive work of Christ.

Living in Freedom
Just as the scapegoat carried away the sins of Israel, believers are called to live in the freedom from sin provided by Christ's atonement.
Bible Study Questions
1. How does the role of the scapegoat in Leviticus 16:10 help us understand the concept of atonement in the Old Testament?

2. In what ways does the sending of the scapegoat into the wilderness parallel the work of Christ as described in the New Testament?

3. How can the communal aspect of the Day of Atonement inform our understanding of sin and repentance in the church today?

4. What does the wilderness symbolize in the context of the scapegoat, and how can this symbolism be applied to our personal spiritual journey?

5. How can we live in the freedom from sin that Christ provides, as illustrated by the scapegoat carrying away the sins of Israel?
Connections to Other Scriptures
Hebrews 9:11-14
This passage connects the Day of Atonement rituals to the ultimate atonement made by Christ, who entered the heavenly sanctuary once for all.

Isaiah 53:6
This verse speaks of the Messiah bearing the iniquities of us all, paralleling the scapegoat's role in carrying away the sins of the people.

Psalm 103:12
This verse illustrates the concept of God removing our transgressions as far as the east is from the west, akin to the scapegoat carrying sins into the wilderness.
The Climax of Sacrificial Worship: the Day of AtonementR.M. Edgar Leviticus 16:1-34
The Great Day of AtonementR.A. Redford Leviticus 16:1-34
Type and Antitype - the PriestW. Clarkson Leviticus 16:2-17
A Proffered SubstituteW. Thompson.Leviticus 16:3-34
Christ Typified by the Two GoatsJ. Burns, D. D.Leviticus 16:3-34
Christian's Confession of SinSpurgeon, Charles HaddonLeviticus 16:3-34
Christ's Anesthesia for the Remembrance of SinLeviticus 16:3-34
Hindrances to Repentance RemovedJ. Spencer.Leviticus 16:3-34
Intercession of ChristS. Thodey.Leviticus 16:3-34
LessonsA. Willet, D. D.Leviticus 16:3-34
Moral ObservationsA. Willet, D. D.Leviticus 16:3-34
Moses and Christ; the Day of AtonementW. Clarkson, B. A.Leviticus 16:3-34
Need for the Great AtonementJ. Hamilton, D. D.Leviticus 16:3-34
Sinners Always Ready to Conceal Their SinT. Adams.Leviticus 16:3-34
Spiritual Significance of the Ceremonies on the Day of AtonementT. M. Morris.Leviticus 16:3-34
The Annual AtonementSpurgeon, Charles HaddonLeviticus 16:3-34
The Ceremonies of the Day of AtonementF. E. Clark.Leviticus 16:3-34
The Climax of Sacrificial WorshipR. M.,Edgar, M. A.Leviticus 16:3-34
The Day of AtonementSpurgeon, Charles HaddonLeviticus 16:3-34
The Day of AtonementD. O. Mears.Leviticus 16:3-34
The Day of AtonementD. C. Hughes, M. A.Leviticus 16:3-34
The Day of AtonementH. Melvill, B. D.Leviticus 16:3-34
The Day of AtonementJ. A. Seiss, D. D.Leviticus 16:3-34
The Garments of the PriestF. E. Clark.Leviticus 16:3-34
The Two GoatsF. E. Clark.Leviticus 16:3-34
The Two Goats -- Various InterpretationsJ. Cumming, D. D.Leviticus 16:3-34
There Shalt be no Man in the TabernacleH. C. Trumbull.Leviticus 16:3-34
True RepentanceH. W. Beecher.Leviticus 16:3-34
Trusting in the SubstituteLeviticus 16:3-34
Value of RepentanceJ. Spencer.Leviticus 16:3-34
The Sacrifices of the Day of AtonementJ.A. Macdonald Leviticus 16:5-28
Type and Antitype - the OfferingW. Clarkson Leviticus 16:7-10, 15, 21, 22
People
Aaron, Israelites, Moses
Places
Teman
Topics
Alive, Atonement, Azazel, Aza'zel, Caused, Chosen, Departure, Desert, Fell, Goat, Lot, Making, Placed, Presented, Scapegoat, Scape-goat, Sending, Sin, Stand, Taking, Waste, Wilderness
Dictionary of Bible Themes
Leviticus 16:10

     7328   ceremonies

Leviticus 16:1-22

     7316   blood, OT sacrifices

Leviticus 16:1-33

     6616   atonement, in OT

Leviticus 16:1-34

     1680   types
     7422   ritual

Leviticus 16:2-34

     5378   law, OT

Leviticus 16:3-34

     6648   expiation
     8629   worship, times

Leviticus 16:5-10

     8272   holiness, growth in

Leviticus 16:6-10

     7392   lots, casting of

Leviticus 16:6-19

     7308   Atonement, Day of

Leviticus 16:7-10

     7440   scapegoat

Leviticus 16:8-10

     6750   sin-bearer

Library
August 9. "He Shall Lay Both his Hands Upon the Head of the Live Goat, and Confess Over Him all the Iniquities of the Children of Israel; Transgressions and Sins" (Lev. xvi. 21).
"He shall lay both his hands upon the head of the live goat, and confess over him all the iniquities of the children of Israel; transgressions and sins" (Lev. xvi. 21). As any evil comes up, and the consciousness of any unholy thing touches our inner senses, it is our privilege at once to hand it over to the Holy Ghost and to lay it upon Jesus, as something already crucified with Him, and as of old, in the case of the sin offering, it will be carried without the camp and burned to ashes. There may
Rev. A. B. Simpson—Days of Heaven Upon Earth

The Day of Atonement
'And the Lord spake unto Moses after the death of the two sons of Aaron when they offered before the Lord, and died; 2. And the Lord said unto Moses, Speak unto Aaron thy brother, that he come not at all times into the holy place within the vail before the mercy-seat, which is upon the ark; that he die not: for I will appear in the cloud upon the mercy-seat. 3. Thus shall Aaron come into the holy place; with a young bullock for a sin offering, and a ram for a burnt offering. 4. He shall put on the
Alexander Maclaren—Expositions of Holy Scripture

The Day of Atonement
Now, I shall invite your attention to the ceremonies of this solemn day, taking the different parts in detail. First, we shall consider the person who made the atonement; secondly, the sacrifice whereby the atonement was typically made; thirdly, the effects of the atonement; and fourthly, our behaviour on the recollection of the atonement, as well set forth by the conduct prescribed to the Israelites on that day. I. First, THE PERSON WHO WAS TO MAKE THE ATONEMENT. And at the outset, we remark that
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 2: 1856

The Fact of the Redeemer's Return was Foreshadowed in the Ritual on the Annual Day of Israel's Atonement.
The order of events on the Day of Atonement are described in Leviticus 16, a chapter which is exceedingly rich in its typical signification. The Day of Atonement had to do with the putting away of Israel's sins, therefore, its dispensational application refers mainly to Israel though, as we shall see, the Church was also typically represented. We shall not now attempt anything more than a bare outline of the happenings of that most memorable day on Israel's sacred calendar. The order of its ritual
Arthur W. Pink—The Redeemer's Return

The Great High-Priest.
"Having then a great High-priest, Who hath passed through the heavens, Jesus the Son of God, let us hold fast our confession. For we have not a high-priest that cannot be touched with the feeling of our infirmities; but One that hath been in all points tempted like as we are, yet without sin. Let us therefore draw near with boldness unto the throne of grace, that we may receive mercy, and may find grace to help us in time of need. For every high-priest, being taken from among men, is appointed for
Thomas Charles Edwards—The Expositor's Bible: The Epistle to the Hebrews

Fifth Sunday in Lent
Text: Hebrews 9, 11-15. 11 But Christ having come a high priest of the good things to come, through the greater and more perfect tabernacle, not made with hands, that is to say, not of this creation, 12 nor yet through the blood of goats and calves, but through his own blood, entered in once for all into the holy place, having obtained eternal redemption. 13 For if the blood of goats and bulls, and the ashes of a heifer sprinkling them that have been defiled, sanctify unto the cleanness of the flesh:
Martin Luther—Epistle Sermons, Vol. II

Parable of the Pharisee and Publican.
^C Luke XVIII. 9-14. ^c 9 And he spake also this parable unto certain who trusted in themselves that they were righteous, and set all others at nought [It is commonly said that this parable teaches humility in prayer, but the preface and conclusion (see verse 14) show that it is indeed to set forth generally the difference between self-righteousness and humility, and that an occasion of prayer is chosen because it best illustrates the point which the Lord desired to teach. The parable shows that
J. W. McGarvey—The Four-Fold Gospel

The Intercession of Christ
Who is he that condemneth? It is Christ that died, yea rather that is risen again, who is even at the right hand of God, who also maketh intercession for us! T he Redemption of the soul is precious. Fools make mock of sin (Proverbs 14:9) . But they will not think lightly of it, who duly consider the majesty, authority, and goodness of Him, against whom it is committed; and who are taught, by what God actually has done, what sin rendered necessary to be done, before a sinner could have a well-grounded
John Newton—Messiah Vol. 2

The Call of Matthew - the Saviour's Welcome to Sinners - Rabbinic Theology as Regards the Doctrine of Forgiveness in Contrast to the Gospel of Christ
In two things chiefly does the fundamental difference appear between Christianity and all other religious systems, notably Rabbinism. And in these two things, therefore, lies the main characteristic of Christ's work; or, taking a wider view, the fundamental idea of all religions. Subjectively, they concern sin and the sinner; or, to put it objectively, the forgiveness of sin and the welcome to the sinner. But Rabbinism, and every other system down to modern humanitarianism - if it rises so high in
Alfred Edersheim—The Life and Times of Jesus the Messiah

Sundry Exhortations.
HEBREWS xiii. Let love of the brethren continue. Forget not to shew love unto strangers: for thereby some have entertained angels unawares. Remember them that are in bonds, as bound with them; them that are evil entreated, as being yourselves also in the body. Let marriage be had in honour among all, and let the bed be undefiled: for fornicators and adulterers God will judge. Be ye free from the love of money; content with such things as ye have: for Himself hath said, I will in no wise fail thee,
Thomas Charles Edwards—The Expositor's Bible: The Epistle to the Hebrews

The Cavils of the Pharisees Concerning Purification, and the Teaching of the Lord Concerning Purity - the Traditions Concerning Hand-Washing' and Vows. '
As we follow the narrative, confirmatory evidence of what had preceded springs up at almost every step. It is quite in accordance with the abrupt departure of Jesus from Capernaum, and its motives, that when, so far from finding rest and privacy at Bethsaida (east of the Jordan), a greater multitude than ever had there gathered around Him, which would fain have proclaimed Him King, He resolved on immediate return to the western shore, with the view of seeking a quieter retreat, even though it were
Alfred Edersheim—The Life and Times of Jesus the Messiah

Christ a Complete Saviour:
OR, THE INTERCESSION OF CHRIST, AND WHO ARE PRIVILEGED IN IT. BY JOHN BUNYAN Advertisement by the Editor. However strange it may appear, it is a solemn fact, that the heart of man, unless prepared by a sense of the exceeding sinfulness of sin, rejects Christ as a complete Saviour. The pride of human nature will not suffer it to fall, as helpless and utterly undone, into the arms of Divine mercy. Man prefers a partial Saviour; one who had done so much, that, with the sinner's aid, the work might be
John Bunyan—The Works of John Bunyan Volumes 1-3

Leviticus
The emphasis which modern criticism has very properly laid on the prophetic books and the prophetic element generally in the Old Testament, has had the effect of somewhat diverting popular attention from the priestly contributions to the literature and religion of Israel. From this neglect Leviticus has suffered most. Yet for many reasons it is worthy of close attention; it is the deliberate expression of the priestly mind of Israel at its best, and it thus forms a welcome foil to the unattractive
John Edgar McFadyen—Introduction to the Old Testament

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