Redemptive Purpose of the Scapegoat Concept in Leviticus
The concept of the scapegoat in Leviticus, particularly on the Day of Atonement, served a crucial redemptive purpose by symbolically removing the sins of the Israelite community [1, 4]. Leviticus 16 describes the ritual where two goats were presented before the Lord. One goat was designated by lot as a sin offering to be sacrificed, while the other was chosen as the "scapegoat" (or "goat for Azazel" in some translations) [1, 4, 5].
The high priest would lay his hands upon the live scapegoat, confessing "all the iniquities of the people of Israel, and all their transgressions in all their sins," thereby symbolically transferring the nation's guilt onto the animal [7]. This act signified that the goat bore "upon him all their iniquities unto a land not inhabited" [4]. The goat was then led away into the wilderness by an appointed person, who, after releasing the goat, had to wash his clothes and bathe before re-entering the camp, indicating the defilement associated with carrying away sin [3, 4].
Adam Clarke notes that the leprosy ritual in Leviticus 14, involving a "scape-bird," shares similar rites and meaning with the scapegoat, both symbolizing the removal of sin, which leprosy was understood to represent [6]. The incurable nature of leprosy by human means further emphasized the divine intervention required for atonement [6].
The redemptive purpose of the scapegoat was not merely a symbolic act but was understood to make atonement for the people [1]. While the sacrificed goat's blood was sprinkled in the Most Holy Place for expiation [10], the scapegoat's role was to carry away the confessed sins, signifying their removal from the community [4, 7]. This dual action of sacrifice and removal underscored the comprehensive nature of atonement on this most solemn day [2, 8]. Later Jewish tradition modified the practice, leading the goat to a specific mountain named Tzuk, where it was sent away [4]. The ritual prefigured a complete removal of sin, a theme echoed in prophetic literature concerning future restoration [9].
Sources
- Leviticus “But the goat, on which the lot fell for the scapegoat, shall be presented alive before Yahweh, to make atonement for him, to send him away for the scapegoat into the wilderness. -- Leviticus 16:10”
- Smith's Bible Dictionary “Smith's Bible Dictionary: Scapegoat — [[1049]Atonement, The Day Of, [1050]Day OF]”
- Leviticus ““He who lets the goat go for the scapegoat shall wash his clothes, and bathe his flesh in water, and afterward he shall come into the camp. -- Leviticus 16:26”
- Easton's Bible Dictionary “Easton's Bible Dictionary: Scapegoat — Lev. 16:8-26; R.V., "the goat for Azazel" (q.v.), the name given to the goat which was taken away into the wilderness on the day of Atonement (16:20-22). The priest made atonement over the scapegoat, laying Israel's guilt upon it, and then sent it away, the goat bearing "upon him all their iniquities unto a land not inhabited." At a later period an evasion or modification of the law of Moses was introduced by the Jews. "The goat was conducted to a mountain named Tzuk, situated at a distance of ten Sabbath days' journey, or about six and a half English mil”
- Leviticus (Methodist/Wesleyan) “Adam Clarke on Leviticus 16 (introduction): The solemn yearly expiation for the high priest, who must not come at all times into the holy place, Lev 16:1, Lev 16:2. He must take a bullock for a sin-offering, and a ram for a burnt-offering, bathe himself, and be dressed in his sacerdotal robes, Lev 16:3, Lev 16:4. He shall take two goats, one of which is to be determined by lot to be a sacrifice; the other to be a scapegoat, Lev 16:5-10. He shall offer a bullock for himself and for his family, Lev 16:11-14. And shall kill the goat as a sin-offering for the people, and sprinkle its blood upon th”
- Leviticus (Methodist/Wesleyan) “Adam Clarke on Leviticus 14:53: He shall let go the living bird - This might as well be called the scape-bird; as the goat, in Leviticus 16, is called the scape-goat. The rites are similar in both cases, and probably had nearly the same meaning. We have already taken occasion to observe (see the end of the preceding chapter at Lev 13:58 (note)) that the leprosy was strongly emblematical of sin; to which we may add here: - 1. That the leprosy was a disease generally acknowledged to be incurable by any human means; and therefore the Jews did not attempt to cure it. What is directed to be done h”
- Leviticus (Presbyterian) “Jamieson, Fausset & Brown on Leviticus 16:20: he shall bring the live goat--Having already been presented before the Lord (Lev 16:10), it was now brought forward to the high priest, who, placing his hands upon its head, and "having confessed over it all the iniquities of the people of Israel, and all their transgressions in all their sins," transferred them by this act to the goat as their substitute. It was then delivered into the hands of a person, who was appointed to lead him away into a distant, solitary, and desert place, where in early times he was let go, to escape for his life; but in”
- Hebrews (Presbyterian) “Jamieson, Fausset & Brown on Hebrews 9:12: Neither--"Nor yet." by--"through"; as the means of His approach. goats . . . calves--not a bullock, such as the Levitical high priest offered for himself, and a goat for the people, on the day of atonement (Lev 16:6, Lev 16:15), year by year, whence the plural is used, goats . . . calves. Besides the goat offered for the people the blood of which was sprinkled before the mercy seat, the high priest led forth a second goat, namely, the scapegoat; over it he confessed the people's sins, putting them on the head of the goat, which was sent as the sin”
- Hosea (Presbyterian) “Jamieson, Fausset & Brown on Hosea 13:14: Applying primarily to God's restoration of Israel from Assyria partially, and, in times yet future, fully from all the lands of their present long-continued dispersion, and political death (compare Hos 6:2; Isa 25:8; Isa 26:19; Eze 37:12). God's power and grace are magnified in quickening what to the eye of flesh seems dead and hopeless (Rom 4:17, Rom 4:19). As Israel's history, past and future, has a representative character in relation to the Church, this verse is expressed in language alluding to Messiah's (who is the ideal Israel) grand victory ove”
- Leviticus (Lutheran) “Keil & Delitzsch on Leviticus 16:15: After this he was to slay the he-goat as a sin-offering for the nation, for which purpose, of course, he must necessarily come back to the court again, and then take the blood of the goat into the most holy place, and do just the same with it as he had already done with that of the ox. A double sprinkling took place in both cases, first upon or against the capporeth, and then seven times in front of the capporeth. The first sprinkling, which was performed once only, was for the expiation of the sins, first of the high priest and his house, and then of the c”