(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" (Leviticus 16:30). The priests and the people who stood in the court when they heard the high priest utter the Ineffable name, Jehovah--which in the time of Christ was only pronounced on this day, and that by the pontiff--prostrated 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.
16:15-34 Here are typified the two great gospel privileges, of the remission of sin, and access to God, both of which we owe to our Lord Jesus. See the expiation of guilt. Christ is both the Maker and the Matter of the atonement; for he is the Priest, the High Priest, that makes reconciliation for the sins of the people. And as Christ is the High Priest, so he is the Sacrifice with which atonement is made; for he is all in all in our reconciliation to God. Thus he was figured by the two goats. The slain goat was a type of Christ dying for our sins; the scape-goat a type of Christ rising again for our justification. The atonement is said to be completed by putting the sins of Israel upon the head of the goat, which was sent away into a wilderness, a land not inhabited; and the sending away of the goat represented the free and full remission of their sins. He shall bear upon him all their iniquities. Thus Christ, the Lamb of God, takes away the sin of the world, by taking it upon himself, Joh 1:29. The entrance into heaven, which Christ made for us, was typified by the high priest's entrance into the most holy place. See Heb 9:7. The high priest was to come out again; but our Lord Jesus ever lives, making intercession, and always appears in the presence of God for us. Here are typified the two great gospel duties of faith and repentance. By faith we put our hands upon the head of the offering; relying on Christ as the Lord our Righteousness, pleading his satisfaction, as that which alone is able to atone for our sins, and procure us a pardon. By repentance we afflict our souls; not only fasting for a time from the delights of the body, but inwardly sorrowing for sin, and living a life of self-denial, assuring ourselves, that if we confess our sins, God is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness. By the atonement we obtain rest for our souls, and all the glorious liberties of the children of God. Sinner, get the blood of Christ effectually applied to thy soul, or else thou canst never look God in the face with any comfort or acceptance. Take this blood of Christ, apply it by faith, and see how it atones with God.
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 Gill on Leviticus 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.
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" (Leviticus 16:30). The priests and the people who stood in the court when they heard the high priest utter the Ineffable name, Jehovah--which in the time of Christ was only pronounced on this day, and that by the pontiff--prostrated 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.
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 Gill on Leviticus 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.