The offering on the Day of Atonement is unique in that it is a singular offering in two parts, each goat representing a separate aspect of Christ's sacrifice. In Part Three, David Grabbe explains why the goat of departure cannot be connected to the binding of Satan (Revelation 20:1-3), as well as how Hebrews 9 and 10 clarify the Atonement ritual's meaning through the complete—and completed—sacrifice of Christ.
David Grabbe, reiterating that the two goats of Leviticus 16 make a composite sacrifice for sin, reminds us that every sacrifice in the Levitical sacrificial system was an unblemished animal. The first goat in Leviticus 16 was to satisfy God's demand for justice with a covering of blood. The second goat symbolizes the removal of sin, expunging its memory from the camp of Israel and from God's mind, transferring it into oblivion, symbolized by an uninhabited wasteland- as far as East is from the West. The live goat was a substitutionary sacrifice for the whole nation. The goat of departure bore the sins of the entire people, carrying the sins out of sight and out of mind. Christ, as a substitutionary sacrifice, bore the sins of all of humanity, carrying them out of sight. Satan, because his sins are numerous, cannot be a substitutionary sacrifice for anyone. The sins have been blotted out, totally erased from the mind of God. Sin is disannulled, neutralized, cast off, and obliterated, removed from consciousness and conscience. Satan has no role in this process.
Ted Bowling, acknowledging that God has perfect memory, reminds us that God chooses not to remember our sins as long as we don’t repeat them. We, on the other hand are often plagued with the memories of past guilt come for sins we have committed. Guilt is a natural consequence of breaking God’s Law, but it can become a curse and a tool of Satan if we begin to question the forgiveness of God. We must be able to separate genuine guilt, which is the spiritual equivalent of pain, from false guilt when we call into question God’s grace and forgiveness. Satan desires that we become dispirited from a guilt-ridden past. Even though we are equipped to receive spiritual pain, God doesn’t want us to live a life of pain, but instead that the spiritual pain or godly sorrow should lead us to repentance. Satan wants to divide or separate us from God, but Christ has reconciled us the Father and has purged our guilty consciences with His sacrifice. Both Judas and Peter betrayed Jesus; Judas became overwhelmed with worldly sorrow and hanged himself, while Peter, motivated by godly sorrow, repented bitterly and was forgiven. We need to examine ourselves every day, laying out bare our sins and transgressions before God, asking His forgiveness and making sure we have fully repented. God has promised to purge us of our sins and the crippling guilt that accompanies them.
David Maas reflects that, after God has forgiven our sins, He has, nevertheless, allowed residual memories of these transgressions to remain in our memory banks, evidently to aid us in the overcoming and sanctification process. Three major purposes God may have for our retaining the trace memories of our former sins are1) We learn to love God's holy law by experiencing the painful consequences and disastrous effects of lawlessness, developing a hatred or abhorrence for sin, in order that we purpose to never again repeat that experience; 2) The sins serve as a thorn in our flesh to keep us humble and far away from pride; and 3) We experience the ache these trace memories bring in order to help others now, or in the Millennium, who suffer from the same weaknesses and vulnerabilities as we have experienced throughout our lives. Whatever Satan has intended for bad, God has purposed for good.
John Ritenbaugh states that Atonement is the least looked forward to holy day, and the one Satan would like to deliberately obscure. The word atonement alters in meaning as we change the context in which it is used. When we parse the morphology, looking at the suffix "-ment" which changes a verb into a noun, suggests the means by which something is altered or changed, we find that atonement denotes the way something bad done in the past can be made good, or the means to which harmony is achieved, making the entire world at one or reconciled with God. Sin has separated mankind from God, forcing God not to listen to them. Man's estrangement is wholly beyond dispute, and totally man's fault. We cannot expect to reconcile to God on our own terms. Man is not God's equal; His sovereignty must be recognized at all times. The context of "covering" in the Old Covenant did not get rid of or purge sins, but merely covered them. The sacrifice of unblemished animals typified the type of life that Christ would lead: sinless. Sadly, our forebears kept these holy days mechanically, not regarding the significance or the meaning of a "sinless" offering. No heart to heart contact was every made with God; no atonement could be achieved if they never repented or changed. Sin could be considered a violation of relationship, brought about by idolatry, adultery, or fornication. When we realize that God alone can forgive sin, we understand that human love in Proverbs 16:6, does not atone for sin, but it allows the person offended the opportunity to protect or safeguard the reputation of the offender. The context of atonement in the New Covenant is to totally purge or wipe away the sins, only possible through the blood sacrifice of a perfect life, namely Jesus.
David C. Grabbe: God is keenly interested in whether His people overcome Satan, including this world, which the Devil has shaped, and our own human nature, which he has corrupted and continues to influence. ...
David C. Grabbe: Those whom God has called understand the importance of overcoming, but how do we overcome? In Revelation 12:10-11, God describes in advance those who will overcome: ...
John Ritenbaugh insists that we must be aware of our awesome status as a unique, called-out, chosen, royal priesthood—teachers of a way of life and builders of bridges between people and God. Because God owns us, we differ from the rest of the people of this earth. We need to seriously think of what we are now (His chosen people) and also what we have been (children of Satan). As former bond-slaves of satanic human nature, we effortlessly have given ourselves over to excesses and unrestraint. The Old Testament examples were given to show us what God had to do (the tremendous cost in life) to pave the way for our calling, sanctification, and ultimate glorification. Reflecting on the awesome cost of our calling, we must resolve not to go back into the slavery of sin.
John Ritenbaugh emphasizes the infinite superiority of Christ's priesthood and one-time sacrifice as contrasted to the repetitive Aaronic sacrifices, which were incapable of remitting sin, purging consciences, or providing access to God. The shadow image of the Old Covenant could not possibly provide the clarity, dimension, or detail of the reality of the New Covenant, which gives participants access to God and eternal life. Christ's sacrifice, a dividing point in history, was vastly superior because 1) His human experience ensures empathy, 2) God called Him to be High Priest, 3) His offering was more than adequate, 4) His offering reached the Holy of Holies, 5) His priesthood was established on God's oath, 6) His offering was absolutely sinless, 7) He lives eternally, 8) He occupies the heavenly sanctuary, 9) He sacrificed once for all, and 10) His sacrifice can cleanse a guilty conscience, provide access to God, and guarantee our inheritance.
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