THE SCAPEGOAT
Leviticus 16, Isaiah 53, Hebrews 9-10

Scripture presents atonement through one Day with two goats, one slain and one sent away, and the two movements belong to one offering (Lev 16:5). The slain goat displays propitiation by blood. The living goat displays expiation by bearing sin away. Together the goats declare what Christ accomplishes: He dies under wrath, and He carries sin out of the presence of God so that it returns no more (Isa 53:5-6; Heb 9:26-28; Heb 10:12-14). Christ Himself interprets these Scriptures, for the Scriptures testify of Him, and the gospel of Christ is the spirit of revelation (Luke 24:27; Luke 24:44-45; John 5:39; John 1:18; Heb 1:1-2; Col 1:16-17; Rev 19:10; John 14:6). From Him, through Him, and to Him are all things (Rom 11:36).

ONE DAY APPOINTS ONE ATONEMENT IN TWO GOATS

Leviticus 16 opens after the death of the two sons of Aaron, with warning that Aaron must not enter the holy place at any time, lest death fall upon him, for glory appears above the mercy seat (Lev 16:1-2). Atonement proceeds only by appointment, only in appointed order, only through the appointed mediator, only on the appointed day (Lev 16:2-3; Lev 16:29-30). Aaron brings a bull for his own house and two goats for the congregation (Lev 16:5-6; Lev 16:11). The goats stand before the Lord, and Aaron casts lots: one lot for the Lord, one lot for Azazel, the goat of sending away (Lev 16:7-10). The lot assigns function, not value, for the text calls the pair one sin offering (Lev 16:5; Lev 16:7-10).

Sin requires both death and distance. Blood must be shed, and sin must be carried away. A single animal could not show both, for an animal slain cannot walk into the wilderness, and an animal sent away cannot shed blood upon the mercy seat (Lev 16:15; Lev 16:21-22). The law holds the two together in one sequence: first slaying, then sending, first blood upon the mercy seat, then hands upon the living head (Lev 16:15-22). Removal rests upon death. Atonement is finished only when sin has been both answered by death and removed from before the face of God (Lev 16:15-22; Ps 103:12; Mic 7:19).

THE SLAIN GOAT DIES UNDER WRATH AND BLOOD COVERS THE MERCY SEAT

Aaron slaughters the goat for the Lord, as a sin offering for the people, and carries its blood inside the veil (Lev 16:15). Blood is sprinkled upon the mercy seat and before it, upon the holy place, the tent, and the altar, because uncleanness has defiled even the sanctuary where God dwells among the people (Lev 16:15-19). The sanctuary itself requires atonement, not because God is defiled, but because sin clings to everything it touches (Lev 16:16; Lev 16:19; Exod 29:36-37). Life resides in the blood, and blood is given upon the altar to make atonement for souls (Lev 17:11). Apart from shedding of blood there is no remission (Heb 9:22).

The goat dies in place of the congregation. Its death is substitution: a life given for lives forfeited, blood poured out where wrath was due, death endured by another (Lev 16:15; Lev 17:11; Isa 53:5; Isa 53:10-12; Heb 9:26-28). The mercy seat receives the blood, and the throne of judgment becomes a throne of propitiation, for God appoints the place where wrath and mercy meet (Lev 16:15; Exod 25:17-22; Rom 3:25). Isaiah names the reality behind the shadow: the Servant is pierced for transgressions and crushed for iniquities, and chastisement that brings peace falls upon Him (Isa 53:5). The Lord lays upon Him the iniquity of all, and He bears the sin of many (Isa 53:6; Isa 53:11-12). The Servant is led as a lamb to slaughter, cut off from the land of the living, stricken for transgression, His soul made an offering for sin (Isa 53:7-8; Isa 53:10). The text describes a substitute numbered with transgressors, pouring out His soul to death, interceding for transgressors (Isa 53:11-12). The slain goat points to death under the hand of God, by appointment, answering wrath by blood (Lev 16:15; Isa 53:10; Heb 9:26-28).

HANDS LAID UPON THE HEAD TRANSFER SIN TO THE SUBSTITUTE

After blood is offered, Aaron lays both hands upon the head of the living goat and confesses over it all iniquities, all transgressions, all sins of the children of Israel (Lev 16:21). The laying on of hands is not blessing here. The text joins hands to confession and transfer: sins named over the goat are put upon its head, and the goat bears all iniquities (Lev 16:21-22). Confession names sin, hands press sin upon the substitute, and the substitute carries what was confessed (Lev 16:21-22; Lev 1:4; Lev 4:4). What was confessed does not remain upon the people, for transfer is real because God appoints it (Lev 16:21-22; Isa 53:6; Isa 53:11-12).

The confession covers the whole range: iniquities, transgressions, sins, uncleannesses (Lev 16:16; Lev 16:21). No category remains unconfessed, no sin untransferred. Completeness of confession matches completeness of bearing (Lev 16:21-22; Ps 32:1-2; Ps 103:12; 1 Pet 2:24). Isaiah uses the same thread: the Lord lays iniquity upon the Servant, and the Servant bears it (Isa 53:6; Isa 53:11). The Servant bears griefs and carries sorrows, esteemed stricken, smitten by God, afflicted (Isa 53:4). In both passages God is actor: God appoints the substitute, God lays sin upon the substitute, God accepts the bearing (Lev 16:7-10; Lev 16:21-22; Isa 53:6; Isa 53:10). Sin is not transferred by the sinner through will, sincerity, or resolve, but by God through appointed means upon the appointed head (Lev 16:21-22; Isa 53:6; John 1:29; 2 Cor 5:21; Gal 3:13). The doctrine excludes autonomy, for the sinner does not choose the goat, appoint the lot, lay on hands by private authority, or send the goat away (Lev 16:7-10; Lev 16:21-22; Rom 6:17-18; Rom 9:16). God commands, God provides, God transfers, God removes (Lev 16:7-10; Lev 16:21-22; Isa 53:6; Isa 53:10; Heb 9:26-28).

THE LIVING GOAT CARRIES SIN INTO THE WILDERNESS AND RETURNS NO MORE

Aaron sends the living goat away by the hand of a fit man into the wilderness, and the goat bears all iniquities to a land not inhabited (Lev 16:21-22). The wilderness is the place of cutting off, desolation, separation from camp and presence, where what is unclean is carried and what is cursed is left (Lev 16:22; Lev 13:46; Num 5:2-3; Deut 32:10; Isa 53:8). The goat does not wander and return. The text stresses departure and distance: sent away, borne away, carried to a land not inhabited (Lev 16:21-22). Sins borne upon its head do not come back with the fit man (Lev 16:21-22; Lev 16:26). The man who sends the goat washes before reentering camp (Lev 16:26).

Atonement does not merely cover sin but removes it. Blood covers the mercy seat; the goat removes the burden (Lev 16:15; Lev 16:21-22). Both are necessary because God is just and holy: justice requires blood, holiness requires distance (Lev 16:15-22; Lev 17:11; Ps 103:12; Isa 53:11-12). Transgressions are removed as far as east is from west, sins cast into depths of the sea, to be remembered no more (Ps 103:12; Mic 7:19; Isa 43:25; Jer 31:34; Heb 10:17). The scapegoat embodies removal: sin laid upon a head, carried upon a back, led out of camp, abandoned where no one dwells (Lev 16:21-22). The people remain. Sin does not remain with them (Lev 16:21-22; Lev 16:30). Bodies of animals whose blood is brought into the sanctuary for sin are burned outside the camp, and Jesus suffers outside the gate, bearing reproach outside the camp (Heb 13:11-13). The place outside camp is the place of curse, of sin offering, where holy is separated from unclean (Lev 16:27; Heb 13:11-13; Gal 3:13). Christ bears sin outside, in desolation, and the wilderness becomes the cross and the forsakenness of the Servant cut off from the land of the living (Lev 16:22; Lev 16:27; Isa 53:8; Matt 27:46; Gal 3:13; Heb 13:11-13).

HEBREWS DECLARES CHRIST ENTERED ONCE BY HIS OWN BLOOD AND SAT DOWN

Hebrews 9-10 interprets Leviticus 16 by contrast and fulfillment. The earthly tabernacle stood with holy place and most holy place, veil, mercy seat, daily offerings, yearly entrance (Heb 9:1-7). The high priest entered the second tabernacle once a year, not without blood, offered for himself and for errors of the people (Heb 9:7). Repetition testified that gifts and sacrifices could not perfect the conscience, and that the way into the holiest was not yet manifest while the first tabernacle stood (Heb 9:8-9). Law had a shadow of good things to come, not the very image, and sacrifices offered year by year could not make those who drew near perfect (Heb 10:1). There is remembrance of sins every year, because blood of bulls and goats cannot take away sins (Heb 10:3-4).

Christ comes as High Priest of good things to come, through a greater tabernacle not made with hands, and enters the holy place once for all, not by blood of goats and calves, but by His own blood, having obtained eternal redemption (Heb 9:11-12). The text stresses singularity: once, once for all, one offering, one entrance, one blood (Heb 9:11-12; Heb 9:24-28; Heb 10:10; Heb 10:12-14). Christ enters not the copies of true things, but heaven itself, to appear in the presence of God on behalf of His people (Heb 9:24). He does not offer Himself repeatedly, as the high priest enters every year with blood not his own, for then He would have to suffer often since the foundation of the world (Heb 9:25-26). Now, at the end of the ages, He has appeared once to put away sin by sacrifice of Himself (Heb 9:26). As men die once and after this judgment, so Christ was offered once to bear sins of many (Heb 9:27-28).

Hebrews 10 binds two goats into one offering of one body. By the will of God, Christ comes to do the will of God, offering the body prepared for Him, and by that will His people are sanctified through offering of the body of Jesus Christ once for all (Heb 10:5-10). Every priest stands daily offering repeatedly the same sacrifices, which can never take away sins (Heb 10:11). Christ, having offered one sacrifice for sins forever, sat down at the right hand of God (Heb 10:12). Sitting is doctrinal: work is finished, offering complete, no further offering remains (Heb 10:12-14; Heb 1:3; Heb 8:1). By one offering He has perfected forever those who are sanctified (Heb 10:14). Perfection is present possession, for he who believes has eternal life, not future probation but present reality in Christ (John 6:47; Heb 10:14; Heb 10:19-22; 1 John 5:11-13). The Spirit testifies that the Lord will remember sins and lawless deeds no more, and where remission is, there is no longer offering for sin (Heb 10:15-18). Sins borne away do not return to be remembered, reckoned, or re-offered (Heb 10:17-18; Ps 103:12; Mic 7:19; Jer 31:34).

CHRIST IS BOTH GOATS: SLAIN AND SENT AWAY, JUDGED AND BANISHED

Scripture gathers two goats into one Christ. He is the Lamb of God who takes away sin of the world (John 1:29). He bore sins in His own body on the tree (1 Pet 2:24). God made Him to be sin for His people, though He knew no sin, so that in Him they might become righteousness of God (2 Cor 5:21). He became a curse, hanging on a tree, redeeming from curse of the law (Gal 3:13; Deut 21:23). He was delivered up for trespasses and raised for justification (Rom 4:25). He was wounded for transgressions and bruised for iniquities (Isa 53:5). He bore sins of many and made intercession for transgressors (Isa 53:12). Slain goat and living goat are not two Christs, nor two salvations, but two witnesses to one Christ, who dies and who removes, who sheds blood and who bears away (Lev 16:15; Lev 16:21-22; Isa 53:5; Isa 53:11-12; Heb 9:26-28; Heb 10:12-14).

Bearing is vicarious: sins borne are not His own, curse endured is not His own (Isa 53:4-6; 2 Cor 5:21; Gal 3:13; 1 Pet 2:24). God lays sin upon the Son, the Son bears sin to death and distance, God remembers it no more (Isa 53:6; Heb 10:17-18). Scripture knows only two slaveries: slave to sin or slave to righteousness (Rom 6:16-22). God commands what man cannot perform, to expose inability, and God performs what He commands, in Christ (Matt 19:25-26; Ezek 36:26-27; Heb 10:14).

THE ATONEMENT ENDS IN PRESENTATION: A SPOTLESS BRIDE TO THE SON

Scripture does not end atonement at removal. Atonement ends in presentation. Christ loved the church and gave Himself for her, to sanctify and cleanse her by washing of water by the word, to present her to Himself a glorious church, not having spot or wrinkle, but holy and without blemish (Eph 5:25-27). The mystery is great, and the passage speaks concerning Christ and the church (Eph 5:31-32). Two goats serve this end: blood cleanses, sending removes, and cleansing and removal together prepare a bride who stands without spot before the Son (Lev 16:15-22; Lev 16:30; Eph 5:25-27; Heb 10:14; Heb 10:19-22). On the Day of Atonement, atonement is made to cleanse, so that the people may be clean from all sins before the Lord (Lev 16:30). Cleansing is not partial, probationary, or conditional upon further offering, but before the Lord, by His appointment, through His substitute (Lev 16:30; Heb 10:14; Heb 10:19-22; 1 John 1:7).

The wedding thread runs from Leviticus to Revelation. The Lamb is slain, blood shed, sins borne away, and the bride is made ready, clothed in fine linen, clean and white, for fine linen is righteous acts of the saints (Rev 19:7-8). Marriage of the Lamb has come, and His wife has made herself ready, yet readiness is His work, for linen is given to her (Rev 19:7-8; Eph 5:25-27; Phil 1:6; Phil 2:13). The holy city, New Jerusalem, comes down out of heaven from God, prepared as a bride adorned for her husband (Rev 21:2). Presentation is the goal toward which all reality moves: presentation of a spotless bride to the Son, from Him, through Him, to Him (Rom 11:36; Eph 5:31-32; Rev 19:7-8; Rev 21:2). The slain goat dies that the bride may live. The living goat departs that the bride may stand clean. Christ dies and Christ removes, and the bride stands in His righteousness alone, for He is righteousness of God in whom she stands (Lev 16:15-22; Isa 53:5-6; Isa 53:11-12; 2 Cor 5:21; Eph 5:25-27; Heb 10:14). Two goats are one offering, one offering is one Christ, and one Christ is end of law, substance of shadow, Bridegroom who receives a bride cleansed by His own blood and freed from sins borne away into a land not inhabited, to be remembered no more (Lev 16:5; Lev 16:21-22; Heb 10:1; Heb 10:14; Heb 10:17-18; Eph 5:31-32; Rev 19:7-8; Rev 21:2).