The Scapegoat by Maurice Barnett
Reprinted with permission from the January,1999 on-line edition
of The Gospel Anchor (http://www.gospelanchor.com/)
The "cross" is used literally in scripture to refer to the actual wooden beams on which Jesus was killed. But, it is also used as a symbolical figure of speech of the sacrifice of Jesus that involves more than just the literal crucifixion. It is used figuratively in various passages, such as I Corinthians 1:18-23, to stand for the entire gospel, all that was necessary for our salvation; when they "preached the cross" they did not just talk about the literal wooden beams. This is made clear by I Corinthians 15:16-17, which says, "For if the dead are not raised, neither hath Christ been raised: and if Christ hath not been raised your faith is vain; ye are yet in your sins." If Jesus had just died only, there could have been no salvation. Just His death was not enough to accomplish reconciliation with God. This is why the heart of gospel preaching is the death, burial, and resurrection of Jesus. We must also add the thought that He had to ascend to heaven to complete the offering for sin; He had to be raised from the dead in order to do that.
The death of the goat and the sprinkling of his blood by the High Priest on the day of Atonement, Leviticus 16, was but a shadow pointing to this role that Jesus would play in our reconciliation with God. Two essential acts were performed at that point on the day of Atonement. First, the animal was slain by taking its blood, its "life." This goat was designated "for Jehovah," as an "offering for sin." Second, the High Priest took the blood of that animal into the Holy of Holies to sprinkle there for atonement. Both acts were essential to making that atonement!
This shadow of what was to come is clearly indicated in Hebrews 9. That chapter begins with describing these two acts and then says in verse 9, "which is a figure for the time present." In verse 22 it emphasizes, "apart from shedding of blood there is no remission." Jesus was, first, the sacrifice slain: He shed His blood on the literal cross, gave His life. Following His resurrection, He ascended into heaven, and, acting as High Priest, offered His own blood before God in the heavenly Holy of Holies to complete the offering for sin. Hebrews 9:23-26, speaking of the necessity of blood shed, "It was necessary therefore that the copies of the things in the heavens (earthly Holy of Holies, MB) should be cleansed with these; but the heavenly things themselves with better sacrifices than these. For Christ entered not into a holy place made with hands, like in pattern to the true; but into heaven itself, now to appear before the face of God for us: nor yet that he should offer himself often, as the high priest entereth into the holy place year by year with blood not his own; else must he often have suffered since the foundation of the world but now once at the end of the ages hath he been manifested to put away sin by the sacrifice of himself." This is why just the death of Jesus on the literal cross was not sufficient to bring remission of sins. For us to focus all attention and emphasis involved in redemption at the time of the death of Jesus is to ignore the scheme of redemption, nullify the gospel, violating scripture. But, where does the scapegoat enter the picture? It is usually used to support the substitution theory that Jesus took our place on the cross, and that it refers to Jesus literally "bearing" our sins while on the literal cross. None of this is true.
As the first goat is designated "for Jehovah," the second goat is designated "for Azazel." There has been some controversy over the meaning of Azazel. Its most likely meaning is in keeping with what was done with the scapegoat, it means "removal." That is, it symbolized the removal of the sins of the people. Indeed, the word "scapegoat" comes from the old English "escapegoat," that is, the goat "escaped" into the wilderness. Let's look at some facts concerning the scapegoat to help us put it in its proper place.
First, Jesus is never likened to the scapegoat! He is connected only to the first goat, the one for Jehovah, the one whose blood was shed and then sprinkled in the Most Holy Place, as we have already seen.
Second, the scapegoat appears in the scenario only after the offering for atonement in the Holy of Holies, Leviticus 16:20, that furnishes the shadow of what Jesus did. If one should say that the scapegoat was also chosen to "make atonement" as was the other goat, keep in mind that when the poor offered fine flour for a sin-offering it was also referred to as "atonement," Leviticus 5:11-13; no blood was shed. The fact that the English word "atonement" was used does not establish that the scapegoat's place was in the death of Jesus on the cross. The scapegoat was not slain, none of its blood was shed; it could not have portrayed any of what Jesus did on the literal cross. Remember that only by blood that is shed and offered can there be remission of sins.
Third, if the scapegoat enters the picture at all in the New Testament order, it would have to be after Jesus ascended into heaven and completed His offering for sin. If the scapegoat has any counterpart in what Jesus did for redemption, it could only have come after He sat down at the right hand of God, "when he had made purification for sins," (Hebrews 1:3). It could only be a symbol of the "removal" of sins just as it was on the day of Atonement.
Would Satan Find You Challenging? by Brian K. Price
Reprinted with the permission from The Voice of the Valley, April,
1998 (http://www.geocities.com/Athens/Aegean/5532/)
We often speak of the wonderful stamina and patience that Job maintained through some of the most difficult challenges that any could imagine. Without a doubt he is one of the most courageous and resilient men of the Bible. Very few can appreciate the challenges that Job faced throughout his ordeal with Satan. How many of us could lose so much and respond to that tragedy by saying, "...the Lord giveth and the Lord taketh away; blessed be the name of the Lord." (Job 1:21) After enduring all that loss, who among us would it be said of, "In all this Job sinned not, nor charged God foolishly." (Job 1:22) I would hope that we too would demonstrate that kind of love and respect for Jehovah.
Through all the lessons on patience and endurance, and with great focus on Job's continual trust in God, we sometimes may forget an interesting part of his story. Not only is Job a great example of enduring hardship while maintaining his faith, but he was also a worthy example before he endured any of those tragedies. Notice what is said of him in Job 1:1. "There was a man in the land of Uz, whose name was Job; and that man was perfect and upright, and one that feared God, and eschewed evil."
These facts concerning the character of Job bring several questions to mind. First of which might be, how would this book be introduced if it was written about me? What kinds of things would be written in my stead? Would I be introduced as upright and complete, showing a fearful respect for God and avoiding all that is evil? Sadly, for many this story would change drastically. Maybe it would sound something like this, "he was a lukewarm fellow who knew God, but failed to show a respectful obedience to his will." (Revelation 3:16; Matthew 7:21) That doesn't have quite the same ring to it does it? How about, "he was once obedient, yet let the evils of this world ruin him by failing to avoid them." (Romans 12:9) Either of these thoughts would change the complexion of this wonderful Biblical account. What would the character of my life bring to the story? That is a fair question for each of us to consider.
The account carries with it a greater value because of the character of Job. In fact without that character, there would be no story to learn from. It was because of Job's character that brought all of these temptations on. Satan was frustrated with the fact that he had not been able to move Job away from his faith. In fact he accused God of providing Job with added protection in order to keep Satan's effects from him. With that said, God gave Satan permission to bring even greater challenges to Job than might normally be felt by others. (Job 1:8-12) As we have already noted Satan went to great lengths to shake Job's faith. Another question arises from this and that is, what would Satan need to do to shake my faith? I fear that for many of us, it would be a much easier challenge than Satan faced with Job. The simplest challenges seem to shake us at times. How much effort would Satan need to put forth to get me to "curse God and die."? (Job 2:9) If God were to say to Satan, consider my servant ____________ (put your name in the blank) would Satan laugh at such an easy prey or would he attempt to make excuses as to why he couldn't get to you, as he couldn't get to Job? Is my character such that I am a challenge to Satan? Do I strive to live soberly and righteously, trusting in my Lord to the point that no effort by Satan is going to shake my faith?
Would the account of Job been the same if it were my life under consideration? God be thanked for faithful men like Job. May we all strive to live uprightly, in godly fear. May we stay steadfast, rather than allow any trial, great or small, to shake our faith. If shaken, let us pray to God for forgiveness, repent and do better in the future. The consequence of failure is severe, yet the reward of success is wondrously grand. Let us all strive to serve God faithfully; before, during, and after every trial that Satan brings.