Scapegoat Theology and Sin Transfer in the Old Testament
Scapegoat Theology and Sin Transfer in the Old Testament
The concept of the scapegoat is deeply rooted in the Old Testament, specifically in the ritual of the Day of Atonement described in Leviticus 16. On this day, two goats were chosen by lot, one for the Lord and the other for Azazel, or the scapegoat [1]. The high priest would lay his hands on the head of the scapegoat, confessing the sins of Israel, thereby transferring their guilt to the goat, which was then sent into the wilderness [1, 4].
This ritual is often seen as a symbolic representation of the transfer of sin from the people to a substitute, in this case, the scapegoat. The idea of sin transfer is not unique to the scapegoat ritual, as it is also present in other Old Testament sacrifices, such as the sin offering. The sin offering was a sacrifice in which the ideas of propitiation and atonement for sin were most distinctly marked, with the ceremonial described in Leviticus 4 and 6 [2].
The scapegoat ritual has been interpreted in various ways throughout history. One tradition holds that the scapegoat was a type or prefigurement of Christ, who bore the sins of humanity [1]. This interpretation is supported by the fact that the scapegoat was sent into the wilderness, symbolizing the removal of sin from the community. In Isaiah 53:6, 11, and 12, the suffering servant is described as bearing the iniquities of others, further solidifying the connection between the scapegoat and Christ [1].
The concept of sin transfer is also present in other Old Testament contexts. For example, in Numbers 29:31, a young goat is mentioned as a sin-bearer, in addition to the continual ascending-sacrifice and meal-offering [3]. The idea of sin as a burden or load is also present in the Old Testament, with the Psalmist describing the wicked as being estranged from birth and speaking lies (Psalm 58:3) [5].
The theological significance of the scapegoat ritual lies in its representation of the removal of sin and guilt from the community. By transferring the sins of Israel to the scapegoat, the high priest was, in effect, removing the sin from the people, allowing them to be reconciled to God. This ritual highlights the seriousness with which sin was viewed in the Old Testament and the need for atonement.
Different traditions have understood the scapegoat ritual and the concept of sin transfer in various ways. Some have seen the scapegoat as a symbol of the devil or an evil spirit, while others have interpreted it as a type of Christ [4]. The Reformed tradition, in particular, has emphasized the connection between the scapegoat and Christ, seeing the ritual as a foreshadowing of the atonement [1].
The historical development of the scapegoat ritual is also noteworthy. The ritual is described in Leviticus 16, and its significance is reiterated in other Old Testament passages. Over time, the ritual was modified or evaded by the Jews, with the scapegoat being conducted to a mountain named Tzuk, rather than being sent into the wilderness as originally prescribed [4].
Sources
- Torrey's Topical Textbook “Torrey's Topical Textbook: Scape Goat, The — Part of the sin offering on the day of atonement -- Le 16:5,7. Chosen by lot -- Le 16:8. The high priest transferred the sins of Israel to, by confessing them with both hands upon its head -- Le 16:21. Sent into the wilderness by the hands of a fit person -- Le 16:21,22. Communicated uncleanness to The high priest. -- Le 16:24. The man who lead him away. -- Le 16:26. Typical of Christ -- Isa 53:6,11,12.”
- Smith's Bible Dictionary “Smith's Bible Dictionary: Sin Offering — The sin offering among the Jews was the sacrifice in which the ideas of propitiation and of atonement for sin were most distinctly marked. The ceremonial of the sin offering is described in Levi 4 and 6. The trespass offering is closely connected with the sin offering in Leviticus, but at the same time clearly distinguished from it, being in some cases offered with it as a distinct part of the same sacrifice; as, for example, in the cleansing of the leper. Levi 14. The distinction of ceremonial clearly indicates a difference in the idea of the two sacri”
- Numbers “Numbers 29:31 (Rotherham) — also one young he-goat as a sin-bearer,—in addition to the continual ascending-sacrifice, the meal-offering thereof and the drink-offerings thereof,”
- 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”
- Psalms (Protestant academic) “Tyndale House on Psalms 58:3: 58:3 All human beings are born sinners (see 51:5); however, whereas the wicked indulge their sinful nature, the godly fight against it (Rom 7:19-23; Jas 4:1-10).”