Christ as the Ultimate Scapegoat for Humanity in Theology
The concept of Christ as the ultimate scapegoat for humanity is rooted in the understanding that Jesus's death fulfills and supersedes the Old Testament sacrificial system, particularly the Day of Atonement rituals. In this theological framework, Christ becomes the means by which humanity's sin is removed and reconciliation with God is achieved.
The Apostle Paul articulates this idea in Romans, where he states that "Christ is the end of the law for righteousness to every one that believeth" [3]. This means that Christ embodies all that the law demands for the justification of believers, whether Jew or Gentile [3]. Adam Clarke further explains that "Where the law ends, Christ begins." The law, with its representative sacrifices, serves as a "schoolmaster to lead us to Christ," who provides the "real offering" [6]. Christ's "passion and death were the fulfillment of its great object and design," rendering the sacrificial code of Moses meaningful [6]. Without Christ's sacrificial death, the law would lack its ultimate meaning [6].
The suffering of Christ is presented not as a random event, but as something that "became God" [5]. Matthew Henry notes that God, as the "final end and first cause of all things," deemed it fitting to make "the captain of their salvation perfect through sufferings" in bringing many sons to glory [5]. This perspective emphasizes the divine purpose behind Christ's suffering and death.
The indwelling of the "fulness of the Godhead bodily" in Christ's human nature underscores his unique capacity to serve this role [4]. John Gill clarifies that this refers to Christ's human nature, consisting of a true body and a reasonable soul, in which the Godhead resides in the most eminent manner [4]. This divine presence within Christ's humanity makes his sacrifice uniquely efficacious.
Believers are called to "put ye on the Lord Jesus Christ," meaning that Christ alone should be seen in them [1]. This involves directing no attention to the gratification of corrupt nature's cravings [1]. The ultimate hope for believers is to be filled with "joy and peace in believing" through the power of the Holy Ghost, abounding in hope of the glory of God [2]. This transformation and hope are directly linked to Christ's redemptive work.
Sources
- Romans (Presbyterian) “Jamieson, Fausset & Brown on Romans 13:14: But--to sum up all in one word. put ye on the Lord Jesus Christ--in such wise that Christ only may be seen in you (see Co2 3:3; Gal 3:27; Eph 4:24). and make no provision--"take no forethought." for the flesh, to fulfil the lust thereof--"Direct none of your attention to the cravings of your corrupt nature, how you may provide for their gratification." Note, (1) How gloriously adapted is Christianity for human society in all conditions! As it makes war directly against no specific forms of government, so it directly recommends none. While its h”
- Romans (Presbyterian) “Jamieson, Fausset & Brown on Romans 15:13: Now, &c.--This seems a concluding prayer, suggested by the whole preceding subject matter of the epistle. the God of hope--(See on Rom 15:5). fill you with all joy and peace in believing--the native truth of that faith which is the great theme of this epistle (compare Gal 5:22). that ye may abound in hope--"of the glory of God." (See on Rom 5:1). through the power of the Holy Ghost--to whom, in the economy of redemption, it belongs to inspire believers with all gracious affections. On the foregoing portion, Note, (1) No Christian is at libert”
- Romans (Presbyterian) “Jamieson, Fausset & Brown on Romans 10:4: For Christ is the end--the object or aim. of the law for--justifying righteousness to every one that believeth--that is, contains within Himself all that the law demands for the justification of such as embrace Him, whether Jew or Gentile (Gal 3:24).”
- Colossians (Baptist/Reformed) “John Gill on Colossians 2:9: For in him dwelleth all the fulness of the Godhead bodily. This is to be understood, not of the doctrine, or Gospel of Christ, as being a perfect revelation of the will of God; but of Christ, and particularly of his human nature, as consisting of a true body and a reasonable soul, in which the Godhead dwells in a most eminent manner: God indeed is everywhere by his powerful presence, was in the tabernacle and temple in a very singular manner, and dwells in the saints in a way of special grace; but resides in the human nature of Christ, in the highest and most exalt”
- Hebrews (Nonconformist/Puritan) “Matthew Henry on Hebrews 2:10: Having mentioned the death of Christ, the apostle here proceeds to prevent and remove the scandal of the cross; and this he does by showing both how it became God that Christ should suffer and how much man should be benefited by those sufferings. I. How it became God that Christ should suffer: For it became him for whom are all things, and by whom are all things, in bringing many sons to glory, to make the captain of their salvation perfect through sufferings, Heb 2:10. Here, 1. God is described as the final end and first cause of all things, and as such it becam”
- Romans (Methodist/Wesleyan) “Adam Clarke on Romans 10:4: For Christ is the end of the law - Where the law ends, Christ begins. The law ends with representative sacrifices; Christ begins with the real offering. The law is our schoolmaster to lead us to Christ; it cannot save, but it leaves us at his door, where alone salvation is to be found. Christ as an atoning sacrifice for sin, was the grand object of the whole sacrificial code of Moses; his passion and death were the fulfillment of its great object and design. Separate this sacrificial death of Christ from the law, and the law has no meaning, for it is impossible that”