(/) It has been said above that the go.-it ' for Azazel ' (AV '.scape-goat') was <(.ii '.1. ! . .1 (; m i-
tively to be the same animal astl -
sacrificed. Its blood was shed fnr i ii
of the people, and, at the same timr, n i.m,i, ii|,.,)i itself the burden of their sins in ordir to carry it away. There is no distinct reference to tlie scape- goat in Hebrews, but a possible allusion occurs in 9'-*, where the writer quotes Is .13'= I"). Christ was 'once offered to bear (aveyeyKeiv) the sins of many.'
The verb seems to contain the double thought of ' offering up ' and ' taking up upon oneself ' as a burden ; cf. Jn 1=».
iff) After the atonement was completed and the sins carried away, tlnic fullDwcil the sacrifice of the rams as a Innni oil. rinu. It is peculiarly significant that in i,v li; ' iIh' liigh priest is bidden to 'offer his burnt (illi-rinL; and tlie burnt-offering of the people, and ma/^c on atonement for himself and for the people.' The great atonement in the sanctuary, though complete, was only an initial act which needed the continued burnt-ottering to render its eflects permanent. This symbolizes the sequel and corollary of the truth which formed the subject of (f/) and (e). Our own life having been otiered upon Calvary in union with Christ's, we ' died with him,' and we are ' alive unto God ' through Him. That being so, we are bound to make an active appropriation of our part in His eternal presentation of the offering in heaven ; we are bound to render permanent the effects of the great Atonement by yielding up our whole spirit and .soul and l)ody as a perpetual burnt-oftering. See Ko 12', 1 P 2=, He 13'^
4. "The above suggestions are those dealing with the more fundamental points, but they are, of course, far from being exhaustive of the analogies which may be drawn. The isolation of the high priest when he entered the sanctuary suggests a comparison of He 9' {fidvoi) with V"" {Kexapi<^iJ-^''os). His double entrance, first for himself and then for the people, seems to foreshadow the two entrances of Christ into the Unseen, once when He entered it at death, from which He returned victorious, and again when He entered it by His resurrection and ascension ' to appear before the face of God on our behalf ' (He 9-^). Again, the return of the high priest to the people in the outer court at the close of the ceremony recalls the words of He 9^, ' a second time without sin shall he appear to them that wait for him.' And, finally, the burning of the sacrifice outside the gate is used as yet another tyjieof Christ(Hel3"'-).
LiTEKATURE.— 1. On the ceremonies of the day : Comm. on Lv 16, esp. Dillmann ; Mishna, Y6ma (ed. Surenhusius, with Lat. Ir. .and notes, 1699) ; Maimonides' account of the ceremonies (tr. l.\- I'.-iitzsch at the end of his Com. on Hebrews); Jos. Ant. llL ,. :; : art. in Hastings' DB, vol. i. p. 199 S.
_'. I'll tlie significance of the ceremonies: Sherinpham'g } . ,'i'f -', to which is added (p. 105 ff.)an elaborate conijiarison by i;iii'iifiid of the work of the high priest with that of Christ; Comm. on Hebrews, esp. Westcott, with the Add. Notes on chs. 8-10; Milligan, Asrenitionand Heavcnlt/ Priesthnnd.
3. On the doctrine of the Atonement : M'Leod Caiiipbelt. On the Nature of the Atonement ■ K. W. Dale, The Doctruu- of the Atotiement ; H. N. Oxenham, The Catholic Doctrine of the Atonement ; F. D. Maurice, The Doctrine of Sacrifice ; B. F. Westcott, The Victory of the Cross ; Dorner, System of Christian Doctrine ; esp. iv. 1-124. Intimately connected with the subject arc treatises on the Incarnation. A. H. M'NEILE.
DAY OF CHRIST.— This is the general expres- sion ust'il by riTtain iif tlu' NT writers to indicate that monuiit in time in which Jesus the Christ shall rea]ipear tu establish His Messianic kingdom. It marks the beginning of that new age which Jews and Christians expected would follow the present evil one. The term thus lacks the precise reference of the Day of Judgment (wh. see), and is also more general than the term Parousia ; but all three of these terms refer to the same point in time, and represent ditt'erent phases of the same event. It is spoken of indiscriminately as the ' day of Christ ' ( Ph l'"), ' day of the Lord ' ( 1 Th 5=), 'day of Jesus Christ' (Ph 1*), 'day of our Lord Jesus Christ ' (I Co P), and ' day of our Lord Jesus' (2 Co 1"). It is generally thought of in connexion with the great assize which is to be established by the reappearing Christ (1 Th 5=, Ph l"-"). It was then that the process of s.anctification was to reach its real completion (Ph 1'") and salvation be con-
DAY OF JUDGMENT
DAY OF JUDGMENT
suiumatecl (1 Co 5^). It was to come unexpectedly (1 Th 5'-, 2 r 3'"), but was to be preceded by cer- tain premonitory conditions which had not been fulfilled at the time of the writing of 2 Thessa- lonians (2 Th 2^--). There is no reference in the NT to an identification of the Fall of Jerusalem witli this day, and all such interpretations must be read into it. In order to grasp its real significance, it is necessary to remember that the early Chris- tians did not believe that Jesus had done strictly Messianic work during His earthly career, and that they looked forward to His return as the time when He would take up the work of the Messiah pictured in the apocalypses. This work was to be inaugurated with the resurrection of the dead, the establishing of judgment, and the conquest of His enemies. In the Apocalypse {Rev 6= lo"- '" 19"- ") this period of conquest is prominent, but not in other portions of the NT. Here also there is to be noticed a distinction drawn between the ' day of Christ ' and that ' great day of God ' which follows the one thousand years' reign of Christ on earth. Such a view, however, is not clearly presented in other portions of the NT, the nearest approach being 1 Co 15^' ^, in which Jesus is spoken of as giving over the kingdom to God the Father. See, further. Day of Judgment, Parou.sia.