---
title: "Clarke"
description: "Verse Leviticus 16:1. After the death of the two sons of Aaron — It appears from this verse that the natural place of this chapter is immediately after th"
image: "/images/missing.jpg"
url: "https://realbiblebelievers.com/commentaries/clarkes-commentary/leviticus/16"
---

Verse [Leviticus 16:1](../../../kjv/leviticus/16/1). ***After the death of the two sons of Aaron*** — It appears from this verse that the natural place of this chapter is immediately after the *tenth*, where probably it originally stood; but the transposition, if it did take place, must be very *ancient*, as all the versions acknowledge this chapter in the place in which it now stands.

Verse [Leviticus 16:2](../../../kjv/leviticus/16/2). ***That he come not at all times into the holy place*** — By the holy place we are to understand here what is ordinarily called the *Holy of Holies*, or *most holy place*; that place within the veil where the ark of the covenant, c., were laid up and where God manifested his presence between the cherubim. In ordinary cases the high priest could enter this place *only once* *in the year*, that is, on the day of annual atonement; but in extraordinary cases he might enter more frequently, viz., while in the wilderness, in decamping and encamping, he must enter to take down or adjust the things; and on solemn pressing public occasions, he was obliged to enter in order to consult the Lord: but he never entered without the deepest reverence and due preparation.
That it may appear that the grand subject of this chapter, the ordinance of the *scape-goat*, typified the death and resurrection of Christ, and the atonement thereby made, I beg leave to refer to [Hebrews 9:7-12](../../../kjv/hebrews/9/7-12), and [Hebrews 9:24-26](../../../kjv/hebrews/9/24-26), which I shall here transcribe, because it is a key to the whole of this chapter. "Into the second [tabernacle] *went* the high priest alone once every year, not without blood, which he offered for himself, and *for* the errors of the people. The Holy Ghost this signifying, that the way into the holiest of all was not yet made manifest, while as the first tabernacle was yet standing: which was a figure for the time then present, in which were offered both gifts and sacrifices that could not make him that did the service perfect, as pertaining to the conscience; *which* stood only in meats and drinks, and divers washings, and carnal ordinances, imposed *on* *them* until the time of reformation. But Christ being come, a high priest of good things to come, by a greater and more perfect tabernacle, not made with hands, that is to say, not of this building; neither by the BLOOD of GOATS and CALVES, but by his OWN BLOOD; he entered into the holy place, having obtained eternal redemption *for us*. For Christ is not entered into the holy places made with hands, *which are* the figures of the true; but into heaven itself, now to appear in the presence of God for us: nor yet that he should offer himself often, as the high priest entereth into the holy place every year with the blood of others; (for then must he often have suffered since the foundation of the world;) but now once in the end of the world, hath he appeared TO PUT AWAY SIN BY THE SACRIFICE OF HIMSELF."

Verse [Leviticus 16:3](../../../kjv/leviticus/16/3). ***With a young bullock for a sin-offering*** — The *bullock* was presented as a *sin-offering* for *himself*, his *family*, the whole *priesthood*, and probably the *Levites*. The *ram* was for a *burnt-offering*, to signify that he and his associates were *wholly consecrated*, and to be *wholly employed* in this work of the ministry. The ceremonies with which these two sacrifices were accompanied are detailed in the following verses.

Verse [Leviticus 16:4](../../../kjv/leviticus/16/4). ***He shall put on the holy linen coat*** — He was not to dress in his *pontifical* garments, but in the simple sacerdotal vestments, or those of the Levites, because it was a day of *humiliation*; and as he was to offer sacrifices for his *own sins*, it was necessary that he should appear in habits suited to the occasion. Hence he has neither the *robe*, the *ephod*, the *breastplate*, the *mitre*, c. these constituted his dress of *dignity* as the high priest of God, ministering for others and the representative of Christ: but now he appears, before God as a *sinner*, offering an atonement for his transgressions, and his garments are those of humiliation.

Verse [Leviticus 16:7](../../../kjv/leviticus/16/7). ***And he shall take the two goats*** — It is allowed on all hands that this ceremony, taken in all its parts, pointed out the Lord Jesus *dying* for our sins and *rising again* for our justification; being put to death in the flesh, but quickened by the Spirit. *Two goats* are brought, one to be *slain* as a *sacrifice* for sin, the other to have the transgressions of the people confessed over his head, and then to be sent away into the wilderness. The animal by this act was represented as bearing away or carrying off the sins of the people. The two goats made only *one sacrifice*, yet only one of them was slain. *One* animal could not point out both the *Divine* and *human* nature of Christ, nor show both his *death* and *resurrection*, for the goat that was *killed* could not be made *alive*. The *Divine* and *human* natures in Christ were essential to the grand expiation: yet the *human* nature alone *suffered*, for the *Divine nature* could not *suffer*; but its *presence* in the human nature, while agonizing unto death, stamped those agonies, and the consequent death, with infinite *merit*. The goat therefore that was *slain* prefigured his human nature and its *death*; the goat that *escaped* pointed out his *resurrection*. The one shows the atonement for sin, as the ground of justification; the other Christ's victory, and the total removal of sin in the sanctification of the soul. Concerning these ceremonies we shall see farther particulars as we proceed.
According to Maimonides *fifteen* beasts were offered on this day. "The *daily*, or *morning* and *evening* sacrifice, was offered as usual: besides a *bullock*, a *ram*, and seven *lambs*, all burnt-offerings; and a *goat* for a sin-offering, which was eaten in the evening. Then a *bullock* for a sin-offering, and this they burnt; and a *ram* for a burnt-offering: these both for the high priest. Then the *ram* for the consecration, (see [Leviticus 16:5](../../../kjv/leviticus/16/5)) which is called the *people's ram*. They brought also for the congregation *two he-goats*; the one for a sin-offering, the other for a *scape-goat*. Thus all the beasts offered on this great solemn day were FIFTEEN: the *two* daily sacrifices, *one* bullock, *two* rams, and *seven* lambs: all of these burnt-offerings. *Two* goats for sin-offerings; one offered *without* and eaten on the evening, the other offered *within* and burnt; and *one* bullock for a sin-offering for the high priest. The service of all these *fifteen* beasts is performed on this day by the high priest only." See Maimonides and Ainsworth on the place.

Verse [Leviticus 16:8](../../../kjv/leviticus/16/8). ***Aaron shall cast lots upon the two goats*** — The Jews inform us that there were two *lots* made either of *wood, stone*, or any kind of *metal*. On one was written לשם LASHSHEM, *for the* NAME, i. e., יהוה JEHOVAH, which the Jews will neither write nor pronounce: on the other was written לעזאזל LAAZAZEL, for the SCAPE-GOAT: then they put the two lots into a vessel which was called קלפי *kalpey*, the goats standing with their faces towards the west. Then the priest came, and the goats stood before him, one on the right hand and the other on the left; the *kalpey* was then shaken, and the priest put in both his hands and brought out a lot in each: that which was in his right hand he laid on the goat that was on his right, and that in his left hand he laid on the goat that was on his left; and according to what was written on the lots, the *scape-goat* and the *goat for sacrifice* were ascertained. See the Mishna, in Tract. *Yoma*.
The determining this solemn business by lot, the disposal of which is with the Lord, [Proverbs 16:33](../../../kjv/proverbs/16/33), shows that God alone was to select and point out the person by whom this great atonement was to be made; hence he says: *Behold I lay in Zion a stone, elect* (that is, chosen by himself) *and precious*- of infinite value.

Verse [Leviticus 16:10](../../../kjv/leviticus/16/10). ***To be the scape-goat*** — עזאזל *azazel*, from עז *az*, a *goat*, and אזל *azal*, to *dismiss*; the *dismissed* or *sent away* goat, to distinguish it from the *goat* that was to be offered in *sacrifice*. Most ancient nations had *vicarious* sacrifices, to which they transferred by certain rites and ceremonies the guilt of the community at large, in the same manner in which the scapegoat was used by the Jews. The *white* *bull* that was sacrificed by the Egyptians to their god *Apis* was of this kind; they cut off the head of the victim which they had sacrificed, and after having loaded it with execrations, "that if there be any evil hanging over them or the land of Egypt, it may be poured out upon that head," they either sold it to the Greeks or threw it into the Nile. - See HEROD. *Euterp*., p. 104, edit. *Gale*.
*Petronius Arbiter* says that it was a custom among the ancient inhabitants of *Marseilles*, whenever they were afflicted by any pestilence, to take one of the poorer citizens who offered himself for the purpose, and having fed him a whole year with the purest and best food, they adorned him with vervain, and clothed him with sacred vestments: they then led him round their city, loading him with execrations; and having prayed that all the evils to which the city was exposed might fall upon *him*, they then precipitated him from the top of a rock.-*Satiricon*, in *fine*.
*Suidas*, under the word περιψημα, *observes* that it was a custom to devote a man annually to death for the safety of the people, with these words, Περιψἡμα ημων γενου, *Be thou our purifier*; and, having said so, to throw him into the sea as a sacrifice to Neptune. It was probably to this custom that *Virgil* alludes when speaking of the pilot *Palinurus*, who fell into the sea and was drowned, he says: -
*Unum pro multis dabiter caput*. - AEn., lib. v., ver. 815.
"One life is given for the preservation of many."
But the nearest resemblance to the *scapegoat* of the *Hebrews* is found in the *Ashummeed Jugg* of the *Hindoos*, where a *horse* is used instead of a *goat*, the description of which I shall here introduce from Mr. Halhed's Code of Gentoo Laws; Introduction, p. xix.
"That the curious," says he, "may form some idea of this Gentoo sacrifice when reduced to a symbol, as well as from the subsequent plain account given of it in a chapter of the Code, sec. ix., p. 127, an explanation of it is here inserted from *Darul Sheküh's* famous Persian translation of some commentaries upon the four Beids, or original Scriptures of Hindostan. The work itself is extremely scarce, and it was by mere accident that this little specimen was procured: -
"The *Ashummeed Jugg* does not merely consist in the performance of that ceremony which is open to the inspection of the world, namely, in bringing a *horse* and sacrificing him; but *Ashummeed* is to be taken in a mystic signification, as implying that the sacrificer must *look upon himself to be typified in that horse*, such as he shall be described; because the religious duty of the *Ashummeed Jugg* comprehends all those other religious duties to the performance of which the wise and holy direct all their actions, and by which all the sincere professors of every different faith aim at perfection. The mystic signification thereof is as follows: The head of that unblemished horse is the symbol of the *morning*; his *eyes* are the *sun*; his *breath*, the *wind*; his *wide-opening mouth* is the *bish-waner*, or that *innate* *warmth* which invigorates all the world; his *body* typifies one *entire year*; his *back, paradise*; his *belly*, the *plains*; his *hoof*, this *earth*; his *sides*, the *four quarters of the heavens;* the *bones* thereof, the *intermediate spaces between the four* *quarters*; the rest of his *limbs* represent all *distinct matter*; the *places* where those limbs meet, or his *joints*, imply the *months*, and *halves* of the *months*, which are called *peche*, (or fortnights;) his *feet* signify *night* and *day*; and night and day are of four kinds:
1. The night and day of *Brihma*;
2. The night and day of *angels*;
3. The night and day of the *world of the* *spirits of deceased ancestors*;
4. The night and day of *mortals*.
These four kinds are typified in his four feet. The rest of his *bones* are the *constellations* of the fixed stars, which are the *twenty-eight stages* of the moon's course, called the *lunar year*; his *flesh* is the *clouds*; his *food*, the *sand*; his *tendons,* the *rivers*; his *spleen* and *liver*, the *mountains*; the *hair* of his body, the *vegetables*; and his *long hair*, the trees; the *forepart of his body* typifies the *first half of the day*, and the *hinder part*, the *latter half*; his *yawning* is the *flash* of the *lightning*, and his *turning* himself is the *thunder* of the *cloud*; his *urine* represents the *rain*, and his *mental* *reflection* is his only *speech*. The *golden vessels* which are prepared before the horse is let loose are the *light of the day*, and the *place* where those vessels are *kept* is a type of the *ocean* of the *east*; the *silver vessels* which are prepared after the horse is let loose are the *light of the night*, and the place where those vessels are *kept* is a type of the *ocean of the west*. These two sorts of vessels are always before and after the horse. The *Arabian* horse, which on account of his swiftness is called *Hy*, is the performer of the journeys of angels; the *Tajee*, which is of the race of *Persian* horses, is the performer of the journeys of the *Kundherps*, (or good spirits;) the *Wazba*, which is of the race of the deformed *Tazee* horses, is the performer of the journeys of the *Jins*, (or demons;) and the *Ashov*, which is of the race of *Turkish* horses, is the performer of the journeys of *mankind*: this one horse which performs these several services on account of his four different sorts of riders, obtains the four different appellations. The *place* where this horse remains is the great *ocean*, which signifies the great *spirit of Perm-Atma*, or the universal soul, which proceeds also from that *Perm-Atma*, and is comprehended in the same *Perm-Atma*. The intent of this sacrifice is, that *a man should consider himself to be in the* *place of that horse*, and look upon all these articles as typified in himself; and conceiving the *Atma* (or Divine soul) to be an ocean, should let all thought of self be absorbed in that Atma."
This sacrifice is explained, in sec. ix., p. 127, of the Code of Hindoo Laws, thus: -
"An *Ashummeed Jugg* is when a person, having commenced a *Jugg*, (i. e., religious ceremony,) writes various articles upon a scroll of paper on a horse's neck, and dismisses the horse, sending along with the horse a stout and valiant person, equipped with the best necessaries and accoutrements to accompany the horse day and night whithersoever he shall choose to go; and if any creature, either man, genius, or dragon, should seize the horse, that man opposes such attempt, and having gained the victory upon a battle, again gives the horse his freedom. If any one in this world, or in heaven, or beneath the earth, would seize this horse, and the horse of himself comes to the house of the celebrator of the *Jugg*, upon killing that horse he must throw the flesh of him upon the fire of the *Juk*, and utter the prayers of his deity; such a *Jugg* is called a *Jugg Ashummeed*, and the merit of it as a religious work is infinite."
This is a most curious circumstance; and the coincidence between the religious rites of two people who probably never had any intercourse with each other, is very remarkable. I would not however say that the Hindoo ceremony could not have been borrowed from the Jews; (though it is very unlikely;) no more than I should say, as some have done, that the Jewish rite was borrowed from the Egyptian sacrifice to Apis mentioned above, which is still more unlikely. *See particularly Clarke's note on "*[Leviticus 1:4](../../../kjv/leviticus/1/4)*"*.

Verse [Leviticus 16:21](../../../kjv/leviticus/16/21). ***Aaron shall lay both his hands upon the head, c.*** — What this imposition of hands meant *see in Clarke's notes on "*[Exodus 29:10](../../../kjv/exodus/29/10)*"*, and *"*[Leviticus 1:4](../../../kjv/leviticus/1/4)*"*.
***And confess over him all the iniquities - transgressions - sins*** — The three terms used here, INIQUITIES, עונת *avonoth*, from עוה *avah*, to *pervert, distort*, or *turn aside* TRANSGRESSIONS, פשעים *peshaim*, from פשע *pasha*, to *transgress*, to *rebel*; and SINS, חטאת *chattaoth*, from חטא *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. [Genesis 12:13](../../../kjv/genesis/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.

Verse [Leviticus 16:26](../../../kjv/leviticus/16/26). ***He that let go the goat - shall wash, &c.*** — Not only the person who led him away, but the priest who consecrated him, was reputed unclean, because the goat himself was unclean, being considered as bearing the sins of the whole congregation. On this account both the priest and the person who led him to the wilderness were obliged to wash their clothes and bathe themselves, before they could come into the camp.

Verse 29. ***The seventh month, on the tenth*****day*****of the month*** — The commandment of fasting, and sanctifying this *tenth* day, is again repeated [Leviticus 23:27-32](../../../kjv/leviticus/23/27-32); but in the last verse it is called the *ninth day at even*, because the Jewish day began with the evening. The sacrifices which the day of atonement should have *more* than other days, are mentioned [Numbers 29:7-11](../../../kjv/numbers/29/7-11); and the jubilee which was celebrated every fiftieth year was solemnly proclaimed by sound of trumpet on *this tenth day*, [Leviticus 25:8-9](../../../kjv/leviticus/25/8-9). A shadow, says Mr. Ainsworth, of that acceptable year of the Lord, the year of freedom, which Christ has proclaimed by the trumpet of his Gospel, [Luke 4:18-21](../../../kjv/luke/4/18-21); [2 Corinthians 6:2](../../../kjv/2-corinthians/6/2). This seventh month was *Tisri*, and answers to a part of our *September* and *October*. It was the *seventh* of the *sacred* and the *first* month of the *civil* year.
THE great day of atonement, and the sacrifices, rites, and ceremonies prescribed for it, were commanded to be solemnized by the Jews through the whole of their dispensation, and as long as God should acknowledge them for his people: yet in the present day scarcely a shadow of these things remains; there is no longer a *scape-goat*, nor a *goat for sacrifice*, provided by them in any place. They are *sinners*, and they are without an *atonement*. How strange it is that they do not see that the *essence* of their religion is *gone*, and that consequently God has thrown them entirely out of covenant with himself! The true expiation, the Christ crucified, they refuse to receive, and are consequently without temple, altar, scape-goat, atonement, or any *means* of salvation! The state of the Gentile world is bad, but that of the Jews is doubly deplorable. Their total excision excepted, wrath is come upon them to the uttermost. What a proof is this of the truth of the predictions in their own law, and of those in the Gospel of Christ! Who, with the *Jews* and the *Bible* before his eyes, can doubt the truth of that Bible as a Divine revelation? Had this people been extinct, we might have doubted whether there were ever a people on the earth that acknowledged such a law, or observed such ordinances; but the people, their law, and their prophets are still in being, and all proclaim what God *has* wrought, and that he has now ceased to work among *them*, because they have refused to receive and profit by the great atonement; and yet he preserves them alive, and in a state of complete separation from all the people of the earth in all places of their dispersion! How powerfully does the preservation of the Jews as a distinct people bear testimony at once to the truth of their own *law* which they *acknowledge*, and the *Gospel of Christ* which they *reject*!
2. But while the Jews sit in thick darkness, because of the veil that is on their hearts, though the light of the glory of God is shining all *around* them, but not *into* them because of their unbelief; in what state are those who profess to see *their* *unbelief* and obstinacy, acknowledge the truth of the New Testament, and yet are living without an atonement applied to their souls for the removal of *their* iniquities, transgressions, and sins? These are also in the gall of bitterness, and bond of iniquity. An *all-sufficient Saviour* held out in the *New* *Testament*, can do *them* no more good than a *scape-goat* and day of *atonement* described in the *law* can do the *Jews*. As well may a man imagine that the word *bread* can nourish his body, as that the *name* Christ can save his soul. Both must be *received* and *applied* in order that the man may live.
3. The Jews prepared themselves to get benefit from this most solemn ordinance by the deepest humiliations. According to their canons, they were obliged to abstain from all *meat* and *drink*- from the *bath*- from *anointing* themselves - to go *barefoot -* and to be in a state of perfect *continency*. He who is likely to get benefit for his soul through the redemption that is in Christ, must humble himself under the mighty hand of God, confess his iniquity, abstain from every appearance of evil, and believe on him who died for his offences, and rose again for his justification. The soul that *seeks not* shall not *find*, even under the Gospel of Christ.

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