it is of the living goat only that this is expressly recorded, being omitted in the case of the other, because the rule laid down in Lev 4:4. was followed.[1]
By both Israel was delivered from all sins and transgressions; but by the one, upon which the lot “for Jehovah” fell, it was so with regard to Jehovah; by the other, upon which the lot “for Azazel” fell, with regard to Azazel. With regard to Jehovah, or in relation to Jehovah, the sins were wiped away by the sacrifice of the goat; the sprinkling of the blood setting forth their forgiveness, and the burning of the animal the blotting of them out; and with this the separation of the congregation from Jehovah because of its sin was removed, and living fellowship with God restored. But Israel had also been brought by its sin into a distinct relation to Azazel, the head of the evil spirits; and it was necessary that this should be brought to an end, if reconciliation with God was to be perfectly secured. This complete deliverance from sin and its author was symbolized in the leading away of the goat, which had been laden with the sins, into the desert. This goat was to take back the sins, which God had forgiven to His congregation, into the desert to Azazel, the father of all sin, in the one hand as a proof that his evil influences upon men would be of no avail in the case of those who had received expiation from God, and on the other hand as a proof to the congregation also that those who were laden with sin could not remain in the kingdom of God, but would be banished to the abode of evil spirits, unless they were redeemed therefrom. This last point, it is true, is not expressly mentioned in the test; but it is evident from the fate which necessarily awaited the goat, when driven into the wilderness in the “land cut off.” It would be sure to perish out there in the desert, that is to say, to suffer just what a winner would have to endure if his sins remained upon him; though probably it is only a later addition, not founded in the law, which we find in the Mishnah, Joma vi. 6, viz., that the goat was driven headlong from a rock in the desert, and dashed to pieces at the foot. There is
- ↑ The distinction, that in the case of all the other sacrifices the (one) hand is ordered to be laid upon the victim, whilst here both hands are ordered to be laid upon the goat, does not constitute an essential difference, as Hoffmann supposes; but the laying on of both hands rendered the act more solemn and expressive, in harmony with the solemnity of the whole proceeding.
