Topical Studies
What the Bible says about
Azazel Led by Fit Man
(From Forerunner Commentary)
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Leviticus 16:8
In the Day of Atonement ritual involving two goats, the Hebrew text calls the living goat azazel (Leviticus 16:8, 10, 26), often translated as "scapegoat." Scholars present numerous and conflicting interpretations of the living goat, and they cannot even agree on a definition of this word. Given that a basic tenet of Bible study is not to base a doctrine on the meaning of a Hebrew word—nor "to strive about words" (II Timothy 2:14)—we will skip the definition and consider the larger picture. The interpretation with the most biblical support is that this goat prefigures Jesus Christ: The Father laid our sins and iniquities on His innocent head (Isaiah 53:6), and He bore them as a substitutionary sacrifice (Isaiah 53:11-12; Hebrews 9:28; I Peter 2:24), just like the azazel. Paul writes in II Corinthians 5:21 that He became sin for us as the live goat did for the Israelites. Jesus, too, was led "outside the gate" (Hebrews 13:12) as the azazel was led "outside the camp" (see verse 11: The two phrases are parallel). And, just as being sent from God's presence signifies a curse, Christ became a curse for us (Galatians 3:13). Many scriptures readily support Christ's fulfillment of the live goat. A second interpretation is that the live goat represents Satan. Humanity's sins will be placed on Satan's head, and he will bear them. This interpretation is highly problematic, chiefly because the bearing of sin is what the Messiah does, not the Devil! Nowhere does Scripture support the idea that humanity's sins will be confessed over or laid on Satan's head. It is an assertion without any biblical fulfillment. Worldwide Church of God (WCG) leaders recognized that Satan cannot bear human sins and said so adamantly in their writings. Nevertheless, the WCG still interpreted the azazel as a type of Satan, claiming that the Day of Atonement pictures the Devil's sins being put on his own head. Yet, this explanation is also a non-starter because Atonement contemplates only human sins, not those of demons (Leviticus 16:21). This third interpretation is another assertion without biblical backing. It sounds plausible at first, but the Bible nowhere reveals a fulfillment.
David C. Grabbe
Inventing Goddesses and Demons (Part Three)
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Leviticus 16:26
The azazel is led by a “fit” or “suitable” man, who then had to be cleansed (Leviticus 16:26). Similarly, in Matthew 27:1-2, Jesus was bound and led away at the behest of the chief priests and elders. In verse 31, they “led Him away to be crucified” (see also Mark 14:53; 15:1, 16; Luke 23:26). Christ's well-known petition, “Father, forgive them, for they know not what they do,” stands immediately after soldiers led Him to Calvary (Luke 23:32-34). In other words, He appears to be speaking specifically about forgiving those who were leading Him (even though His request would apply to all who participated in His death). In type, the ones leading Him were “cleansed” (forgiven), just like the man who led the azazel away.
David C. Grabbe
Who Fulfills the Azazel Goat—Satan or Christ? (Part Two)
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Leviticus 16:29
On the Day of Atonement, God requires that absolutely no work be performed (Leviticus 16:29; 23:28-31; Numbers 29:7), symbolizing that human effort is completely useless in making the proper atonement needed to keep living after sin. The Israelites could do nothing but observe what occurred at the Tabernacle, watching as the young goat was led away with all their sins. Likewise, we can do absolutely nothing to add to Christ's atoning work. Thus, it is a day without work for us as well. Israel's works nearly condemned the nation to obliteration. In particular, the Golden Calf was a work of Aaron's hands (Exodus 32:4-5). No matter how he tried to pass it off, he deliberately fashioned an idol out of gold, something he had to work at. Similarly, the work of Nadab's and Abihu's hands included offering profane fire (Leviticus 10:1). In Haggai 2:14, God remarks on Israel's spoiling of everything she puts her hands to: “'So is this people, and so is this nation before Me,' says the LORD, 'and so is every work of their hands; and what they offer there is unclean.'” The works of men always contain defilement, so on the day when God removes the filth, no work can be done, lest more corruption be introduced. The only work permitted on the Day of Atonement was performed by the high priest and by the man who led the azazel away, and both had to have an atonement made for them. For us, it is a day of solemn remembrance of the perfect work of our High Priest, who gave us precious access to the Father and removed our sins. Atonement is also a day of afflicting one's soul. This requirement could serve as a reminder of the fasting Moses did during his interactions with God. There is overwhelming gravity in all that was involved when he fasted for forty days on back-to-back-to-back occasions. Two of those times involved meeting directly with God, receiving a pattern for life from His incomparable mind. The middle period of fasting reflects how seriously God regarded the sins and the enormity of what was at stake due to Aaron's and the nation's transgressions.
David C. Grabbe
Who Fulfills the Azazel Goat— Satan or Christ? (Part Four)
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