Note: There is a video below that covers this topic in-depth and we recommend that our viewers take the time to listen and consider the scripture regarding the subject matter. God bless.
In Leviticus 16, we find the process that was followed on the Day of Atonement.
The Bullock – Sin Offering for Priest and his House
The priest (Aaron) offered a bullock as a sin offering, making an atonement for himself and for his house (v.6). The blood of the bullock was brought within the veil, meaning the Most Holy Place, and was sprinkled on and before the mercy seat seven times (v. 14).
The offering restored the priest to ritual purity, allowing him to occupy sacred space and be near God’s presence. We have better High Priest that rose from the grave on the third day and entered into Heaven to begin his heavenly ministry.
See verses 11-13 for additional information regarding this sin offering for the priest and his house.
The Goats
The priest would take two kid goats for a sin offering, and one ram for a burnt offering (v.5). Then, he took the two goats, and presented them before the LORD at the door of the tabernacle of the congregation (v.7). The priest cast lots upon the two goats, one lot for the LORD, and the other lot for the scapegoat (v.8). So, the Bible teaches that there were two goats that were used on the Day of Atonement. One goat was a representation of Christ and his work. This was the LORD’s goat. The other goat was the scapegoat (Azazel, which represented Satan himself).
Casting of Lots
Leviticus 16:5 says: 5 And he shall take of the congregation of the children of Israel two kids of the goats for a sin offering, and one ram for a burnt offering.
Lev. 16:8 tells us one goat was designated for the LORD, the other for the scapegoat Azazel. Both goats were going to suffer and be punished for sin. So, one will suffer as representing the LORD, and the other will suffer representing Azazel. If they were both for the LORD there would have been no need to cast lots.
The LORD’s Goat – Sin Offering for the People
The priest offered the LORD’s goat for a sin offering (v.9). The blood of the goat for the sin offering, that was for the people, was brought within the vail (Most Holy Place) and sprinkled it upon the and before the mercy seat (v.15). This was the same as was done with the bullock, except the bullock was for the priest and his house, whereas the LORD’s goat was for the people. Hebrews 9:22 tells us without the shedding of blood there is no remission of sin.
The sin offering of the LORD’s goat, was a sacrifice that covers over sins and purified the people so that they can be reconciled and united with God.
We know that the innocent, guiltless, sinless Jesus suffered our punishment for our sin upon the cross by the shedding of His blood. The wages of sin is death (Rom. 6:23). There must be the shedding of blood for the remission of sin (Heb. 9:22). So, the LORD’s goat was sacrifice by shedding its blood and some of its blood was taken into the Most Holy Place and sprinkled on and before the Mercy Seat.
What Jesus has done on our behalf is the gift that Romans 6:23 also speaks of, “…but the gift of God is eternal life in Christ Jesus our Lord.”
The word: Scapegoat (Azazel)
In the King James Version the word used to designate the second goat in the ritual of the Day of Atonement (Lev. 16:8,10,26) is called the “scapegoat”; in the R.V. and the A.R.V., and in most other translations, the word is rendered “Azazel,” which is the transliteration of the Hebrew word.
If we read some of the ‘so called’ church fathers, in relation to what they taught about Azazel (scapegoat), we see that they identified Azazel as Satan in a Jewish setting. In addition, Jewish scholars believe Azazel is Satan.
See: Resources below for further study.
The Scapegoat
The scapegoat did not shed any blood; therefore, it cannot represent Jesus. It must mean someone different. According to Strong’s, chattacth not only means sacrifice; but also means (concretely) an offender – punishment (of sin). Therefore, we see how the scapegoat represents Satan for he too will be punished for the cause of sin (guilt of sin).
So, the Bible teaches that there were two goats that were used on the Day of Atonement. One goat was a representation of Christ and his work. This was the LORD’s goat. The other goat was the scapegoat (Azazel, which represented Satan himself).
Strong’s
The word for sin offering is chatta’ah (Strong’s 2403), which means:
punishment of sin, purification for sin, offering
Or chattacth {khat-tawth’}; from chata’; an offence (sometimes habitual sinfulness), and its penalty, occasion, sacrifice, or expiation; also (concretely) an offender — punishment (of sin), purifying(-fication for sin), sin(-ner, offering).
See: HEBREW chata’
In Logical Terms
Just in logical terms we can ask ourself, if we can be punished for sin then Satan will also be punished for sin because after all he is the originator of sin and manifested it in such a way that it affected 1/3 of the angels and the whole of humanity. Therefore, Satan created a situation, by bringing death to humanity through deceit and lies, whereby the Son of God came to earth to rescue and redeem His people.
Also, the scapegoat was led to the wilderness, a desolate place, to die, therefore it cannot represent Jesus because he was led to the cross, he shed his blood upon the cross, and he died upon the cross. This is why the scapegoat was removed from the sanctuary, just as Satan was removed from heaven and his following angels were cast out with him. The ‘desolate place’ that the scapegoat was taken to represents the ‘lake of fire’ which is the place that Satan and his angels will meet their end. They will be consumed by fire along with those that are unrepented.
2 Peter 2:4:
4 For if God spared not the angels that sinned, but cast them down to hell, and delivered them into chains of darkness, to be reserved unto judgment;
Again, the scapegoat was led out to the wilderness. What does ‘led out’ mean in this situation? The scapegoat was wrapped with a cord around the neck and taken to the wilderness. It is interesting that in 2 Peter 2:4 it refers to the angels (includes Satan and those who sided with him) as being delivered into chains of darkness AND reserved unto judgment. The wilderness is representative of Satan’s judgment.
Revelation 20
Revelation 20 is a parallel. Jesus redeems his people from earth from the beginning of time. When He redeems his people, and those that rejected him in the grave remain in the grave – and the unrighteous living died at His appearing because in their sinful state they are unable to stand in His presence. This leaves the earth a desolate place (bottomless pit). We read that Satan was bound by a great chain (of circumstance) for 1,000 years and left here along with his angels.
The one for the LORD sheds its blood. The one for Azazel (scapegoat) there is no shedding of blood. Without the shedding of blood there is no remission of sin (Heb. 9:22).
Leviticus 16:16-17, 20-22:
The high priest was to make atonement for himself and his household (bullock), and for the whole congregation (LORD’s goat). Then, notice in vs. 20 the high priest has already finished making reconciliation for the people and for the tabernacle. When he is finished, that means the atonement for them is over and done.
They laying of hands upon the scapegoat (Azazel) occurs AFTER atonement is completed, meaning this goat plays no part in the forgiveness of sins for the people. There is something totally different happening with the scapegoat.
The sin that was placed upon the LORD’s goat was transferred to the sanctuary; and now is being placed upon the scapegoat signifying that Satan will be the one ultimately held responsible for the guilt of sin. Why? He is the one who led people into sin in the first place.
How unfair would it be for the One who has not part in our sin to suffer for the guilt of sin…what He did on the cross for us was mercy and grace NOT justice. Mercy and grace are what we see in the goat that represented Jesus. Justice would have been that we die for our sins…not Jesus. In the scapegoat we see justice. You see, Satan all along has wanted to be God. So, Jesus is putting the sin that he died for upon Satan. In a manner of saying, you “Satan” take all these sins and let’s see when you die if you can come back to life. We KNOW that he cannot because he does not have that power, therefore he receives the punishment for the guilt of sin, which is the lake of fire which is eternal death.
Another thought that comes out of this is that Jesus willingly died for us as we see symbolized by the LORD’s goat. The scapegoat (Azazel/Satan) is not willingly to lay down his life for you, therefore he goes to the wilderness…a desolate place.
The Ram
The ram was for a burnt offering intended to please God (vs.3-4).
The People
The people were to abstain from work and gather around the sanctuary on the Day of Atonement. They were able to see in the Courtyard and witness the sacrifice of the lamb representing the Messiah who would come and shed His blood on our behalf. The Courtyard represented Jesus’ earthly ministry.
The high priest would then go inside the Tabernacle (Holy Place, Most Holy Place). The people were not able to see the priest, but they could hear him for he had bells at the bottom of his garment. The people entered in with the priest through faith. Just as we enter in the heavenly sanctuary with Jesus through faith.
The people were supposed fast and to afflict their soul. What did that mean? Afflicting your soul, as we examine it in the Bible means, to have sorrow for sin, to repent of sin, to confess it, and to plead with the LORD for victory over sin.
While the high priest was cleansing sin from the sanctuary, the people were to be cleansing sin from the sanctuary of their heart.
Ref.: Isaiah 58:6-7; Lev. 16:29-30, 23:27.
Revelation 6:14-17, the historical event being described in these verses is the seconding coming of Jesus Christ. The wicked are hiding in caves and crying for the rocks to fall on them and then the passage ends with a significant question, Who shall be able to stand? First, let’s look at what it means to stand. We must be united otherwise we fall, we must abide in the truth, take heed, we must have on the armor of God, we must depart from iniquity, and we must watch and pray (Mark 3:24-25; Jn. 8:44; 1 Cor. 10:12; Eph. 6:11-13; 2 Tim. 2:19; Luke 21:36).
Revelation 7:1-4 tells us who will be able to stand. These verses are speaking of the chosen generation, who is the generation such as never have existed since the history of the world…they are those living when Christ returns. They are the chosen/faithful generation, they will not be able to buy or sell, they will be persecuted, they will lose everything and they will face death. The one’s able to stand are those (144,00 a symbolic representation) that are have the seal of the Living God in their mind (forehead). Paul refers to this group as “those that are alive and remain” (1 Thess. 4:13-18). The character of these people is described in Revelation 14 as those who are pure (grounded in truth, unshakable) following the Lamb where ever he goes, in their mouth was found no deceit (Luke 6:45),
See: Ezekiel 8-9. Chapter 8 describes the abominations being committed by those who profess to be God’s people. Chapter 9 we see people who claim to be God’s people in apostacy.
Joel 2:1-10 describes the second coming of Jesus, and verse 11 is the culmination of the second coming of Jesus that is described in the preceding verses (Cf: Rev. 10 Jesus comes with his army on white horses). This day will great and terrible…who can endure it? Verse 12-13 gives a description of the Day of Atonement (rend your heart, fasting, weeping, mourning, repent, assemble), and what the people are doing (vs. 14-24). These are those who can stand…these are those who have the character of Christ, and these are those who are redeemed (see the remaining verses).
See: Isaiah 33:14-16, the righteous, who have fireproof characters, are those who live in the midst of the flames. The devouring fire is the LORD (Heb. 12). See: Ps. 15:1-5, Ps. 24.
Resources:
Azazel: A Symbol for Christ or Satan?
https://www.presenttruthmag.com/Bible/Azazel.html
Azazel, or Azazael, or Azâzêl (Hebrew), Azazil (Arabic), is a term used three times in the Hebrew Bible , which has been traditionally understood either as a scapegoat, or in some traditions of Judaism, Christianity, and Islam, as the name of a fallen angel or demon.
Hebrew Bible
The term in the Bible is limited to three uses in Leviticus 16, where two he-goats were offered to God and one of two he-goats got a lot, reading la-aza’zeyl ; either “for absolute removal” or “for Azazel” and outcast in the desert as part of the Day of Atonement , for God is seen as speaking through lottery. Leviticus 16:8-10 reads:
And Aaron shall place lots upon the two he goats: one lot “For the Lord,” and the other lot, “For Azazel.” And Aaron shall bring the he goat upon which the lot, “For the Lord,” came up, and designate it as a sin offering. And the he goat upon which the lot “For Azazel” came up, shall be placed while still alive, before the Lord, to [initiate] atonement upon it, and to send it away to Azazel, into the desert.
Later rabbis, interpreting “la-azazel” as “azaz” (rugged), and “el” (strong), refer it to the rugged and rough mountain cliff from which the goat was cast down….
Second Temple Judaism
Dead Sea Scrolls
In the Dead Sea Scrolls the name Azazel occurs in the line 6 of 4Q203, the Book of the Giants. This is a part of the Enochic literature about fallen angels found at Qumran.
According to the Book of Enoch, which brings Azazel into connection with the Biblical story of the fall of the angels, located on Mount Hermon, a gathering-place of demons from of old (Enoch xiii.; compare Brandt, “Mandäische Theologie,” 1889, p. 38). Azazel is represented in the Book of Enoch as one of the leaders of the rebellious Watchers in the time preceding the flood; he taught men the art of warfare, of making swords, knives, shields, and coats of mail, and women the art of deception by ornamenting the body, dying the hair, and painting the face and the eyebrows, and also revealed to the people the secrets of witchcraft and corrupted their manners, leading them into wickedness and impurity; until at last he was, at the Lord’s command, bound hand and foot by the archangel Raphael and chained to the rough and jagged rocks of [Ha] Duduael (= Beth adudo), where he is to abide in utter darkness until the great Day of Judgment, when he will be cast into the fire to be consumed forever (Enoch viii. 1, ix. 6, x. 4-6, liv. 5, lxxxviii. 1; see Geiger, “Jüd. Zeit.” 1864, pp. 196-204).
In Greek Septuagint and later translations
The translators of the Greek Septuagint understood the Hebrew term as meaning the sent away , and read:
Lev 16:8 “and Aaron shall cast lots upon the two goats, one lot for the Lord and the other lot for the scapegoat (Greek apompaios). 9 And Aaron shall present the goat on which the lot fell for the Lord, and offer it as a sin offering; 10 but the goat on which the lot of the sent away one fell shall be presented alive before the Lord to make atonement over it, that it may be sent away (Greek eis ten apompen acc.) into the wilderness.”
Following the Septuagint, the Latin Vulgate, [Martin Luther and the King James Bible also give readings such as Young’s Literal Translation :
“And Aaron hath given lots over the two goats, one lot for Jehovah, and one lot for a goat of departure“
This is rendered Za-za-e’il (the strong one against/of God), according to the Syriac Peshitta Version, as in Qumran fragment 4Q180.
In the Apocalypse of Abraham
Canon text also associates Azazel with the serpent and hell . In Chapter 23, verse 7, it is described as having seven heads, 14 faces, “hands and feet like a man’s [and] on his back six wings on the right and six on the left.”
Abraham says that the wicked will “putrefy in the belly of the crafty worm Azazel, and be burned by the fire of Azazel’s tongue” (Abr. 31:5), and earlier says to Azazel himself, “May you be the firebrand of the furnace of the earth! Go, Azazel, into the untrodden parts of the earth. For your heritage is over those who are with you” (Abr. 14:5-6).
Here there is the idea that God’s heritage (the created world) is largely under the dominion of evil — i.e., it is “shared with Azazel” (Abr. 20:5), again identifying him with Satan , who was called “the prince of this world” by Jesus. ( John 12:31 )
Rabbinical Judaism
The Mishnah ( Yoma 39a ) follows the Hebrew Bible text; two goats were procured, similar in respect of appearance, height, cost, and time of selection. Having one of these on his right and the other on his left, the high priest, who was assisted in this rite by two subordinates, put both his hands into a wooden case, and took out two labels, one inscribed “for Yahweh ” and the other “for absolute removal” (or “for Azazel”). The high priest then laid his hands with the labels upon the two goats and said, “A sin-offering to Yahweh ” (thus speaking the Tetragrammaton ); and the two men accompanying him replied, “Blessed be the name of His glorious kingdom for ever and ever.” He then fastened a scarlet woolen thread to the head of the goat “for Azazel”; and laying his hands upon it again, recited the following confession of sin and prayer for forgiveness:
“O Lord, I have acted iniquitously, trespassed, sinned before Thee: I, my household, and the sons of Aaron Thy holy ones. O Lord, forgive the iniquities, transgressions, and sins that I, my household, and Aaron’s children, Thy holy people, committed before Thee, as is written in the law of Moses, Thy servant, ‘for on this day He will forgive you, to cleanse you from all your sins before the Lord; ye shall be clean.'”
This prayer was responded to by the congregation present. A man was selected, preferably a priest, to take the goat to the precipice in the wilderness; and he was accompanied part of the way by the most eminent men of Jerusalem. Ten booths had been constructed at intervals along the road leading from Jerusalem to the steep mountain. At each one of these the man leading the goat was formally offered food and drink, which he, however, refused. When he reached the tenth booth those who accompanied him proceeded no further, but watched the ceremony from a distance. When he came to the precipice he divided the scarlet thread into two parts, one of which he tied to the rock and the other to the goat’s horns, and then pushed the goat down (Yoma vi. 1-8). The cliff was so high and rugged that before the goat had traversed half the distance to the plain below, its limbs were utterly shattered. Men were stationed at intervals along the way, and as soon as the goat was thrown down the precipice, they signaled to one another by means of kerchiefs or flags, until the information reached the high priest, whereat he proceeded with the other parts of the ritual.
Medieval Jewish commentators
The medieval scholar Nachmanides (1194—1270) identified the Hebrew text as also referring to a demon, and identified this “Azazel” with Samael. However, he did not see the sending of the goat as honoring Azazel as a deity, but as a symbolic expression of the idea that the people’s sins and their evil consequences were to be sent back to the spirit of desolation and ruin, the source of all impurity. The very fact that the two goats were presented before God , before the one was sacrificed and the other sent into the wilderness, was proof that Azazel was not ranked alongside God, but regarded simply as the personification of wickedness in contrast with the righteous government of God.
Maimonides (1134—1204) says that as sins cannot be taken off one’s head and transferred elsewhere, the ritual is symbolic, enabling the penitent to discard his sins: “These ceremonies are of a symbolic character and serve to impress man with a certain idea and to lead him to repent, as if to say, “We have freed ourselves of our previous deeds, cast them behind our backs and removed them from us as far as possible.”[14]
The rite, resembling, on one hand, the sending off of the basket with the woman embodying wickedness to the land of Shinar in the vision of Zechariah (5:6-11), and, on the other, the letting loose of the living bird into the open field in the case of the leper healed from the plague ( Lev 14:7 ), was, indeed, viewed by the people of Jerusalem as a means of ridding themselves of the sins of the year. So would the crowd, called Babylonians or Alexandrians, pull the goat’s hair to make it hasten forth, carrying the burden of sins away with it (Yoma vi. 4, 66b; “Epistle of Barnabas,” vii.), and the arrival of the shattered animal at the bottom of the valley of the rock of Bet adudo, twelve miles away from the city, was signalized by the waving of shawls to the people of Jerusalem, who celebrated the event with boisterous hilarity and amid dancing on the hills (Yoma vi. 6, 8; Ta’an. iv. 8). Evidently the figure of Azazel was an object of general fear and awe rather than, as has been conjectured, a foreign product or the invention of a late lawgiver. More as a demon of the desert, it seems to have been closely interwoven with the mountainous region of Jerusalem. Credit for the preceding: Wikipedia on Scapegoat.
Seventh Day Adventists: do they have it right?
Adventists teach that the scapegoat, or Azazel, is a symbol for Satan. The scapegoat translation of Lev.16 has been interpreted to be a prefigure of the final judgment by which sin is removed forever from the universe. Through the sacrifice of Jesus, the sins of the believers are forgiven them, but the fact that sins which were committed still exist on record in the “Books” of heaven (see Revelation 20:12). After the final judgment, the responsibility for all those forgiven sins are accredited to the originator of sin, Satan. After which, Satan is destroyed in the Lake of Fire. Sin no longer will exist anywhere.
They believe that Satan will finally have to bear the responsibility for the sins of the believers of all ages, and that this was foreshadowed on the Day of Atonement when the high priest confessed the sins of Israel over the head of the scapegoat. (Leviticus 16:21)
Some critics have accused Adventists of giving Satan the status of sin-bearer alongside Jesus Christ. Adventists have responded by insisting that Satan is not a savior, nor does he provide salvific atonement for sin; Christ alone is the substitutionary sacrifice for sin, but holds no responsibility for it. In the final judgment, responsibility for sin is passed back to Satan who first caused mankind to sin. As the responsible party, Satan receives the wages for his sin—namely, death. Jesus alone as the “sin offering” bore the wages of death for the sinful world. While the guilt of sin is ultimately disposed of on Satan who carried the responsibility of “leading the whole world astray.” Thus, the unsaved are held responsible for their own sin, while the saved, depend on Christ’s righteousness
The SDA Sabbath School quarterly, 2013 states:
“The ritual with the live goat was not an offering. After the lot decided which of the two goats was to be for Yahweh and which one was for Azazel (often translated as “scapegoat”), only the goat for Yahweh is referred to as a purification offering (see vss. 9, 15). By contrast the goat for Azazel is called the “live goat.” It was never slain, probably to avoid any idea that the ritual constituted a sacrifice. The live goat came into play only after the high priest had finished the atonement of the entire sanctuary (vs. 20). This point cannot be overemphasized: the ensuing ritual with the live goat had nothing to do with the actual cleansing of the sanctuary or of the people. They already had been cleansed.
Who or what is Azazel? Early Jewish interpreters identified Azazel as the original angelic sinner and the primary author of evil, even as the leader of evil angels. We know him, of course, as a symbol of Lucifer himself.
The ritual with the live goat was a rite of elimination that accomplished the final disposal of sin. Sin would be brought upon the one responsible for it in the first place and then carried away from the people forever. “Atonement” was made upon it in a punitive sense (Lev. 16:10), as the goat carried the ultimate responsibility for sin.
Does Satan then play a role in our salvation, as some falsely charge we teach? Of course not. Satan never, in any way, bears sin for us as a (salvific) substitute. Jesus alone has done that, and it is blasphemy to think that Satan had any part in our redemption.
The ritual with the live goat finds a parallel in the law of the malicious witness (Deut. 19:16-21). The accuser and the accused stand before the Lord, represented by the priests and the judges. An investigation is held; and, if found to be a malicious witness, he shall receive the punishment he intended for the innocent (for example, vicious Haman who put up gallows for loyal Mordecai).”
Present Truth Magazine Editor’s Note: Some are being too harsh in labeling the statement on the scapegoat transaction in the Adventist book, Questions on Doctrine, as “apostasy”. While it is true that the statement is not as concise as it could have been, the point that is being stressed in the statement is that Satan is in no way our sin bearer in a salvific and substitutionary sense. This is what the authors were trying to emphasize. I’m sure that all will agree that only Christ could have borne the guilt of our sin and died in our place for our redemption. Only our Lord Jesus Christ was the “sin offering”. The Azazel goat was not the “sin offering”, only the Lord’s goat was the sin offering.
The word kaphar that is translated as atonement in Lev 16 is one that shows that legal guilt is transferred from the sinner and borne into the sanctuary by way of the substitutionary “sin offering”. The spotless goat sin offering is slain in the place of the sinner. So the “Lord’s Goat” represents the sinless life and atoning death of our Lord and Savior Jesus Christ who has borne the legal guilt of sin for all the world. It is this legal guilt that is finally rolled back upon and transferred upon the head of the “Azazel Goat” to bear into the wilderness.
It is in this sense that the Azazel Goat makes “atonement” i.e., bears the legal guilt. This final disposition of guilt is in no way salvific and this is what QOD is attempting to emphasize. It is with this in mind that the word atonement that is used in reference to Satan could also be applied to the final destruction of the unsaved multitudes. They make “atonement” for their sin by their bearing the guilt and punishment for their sins themselves.
The sin of Satan is never transferred into the sanctuary. This is true for the sins of the unsaved as well. That is why the offering of the “Lord’s Goat” is salvific for the repentant sinner who puts his faith in the “sin offering” and is thus justified from all guilt which is borne by Christ Himself as our redeemer and substitute.
However, the “Azazel Goat” is never a redeemer, substitute, or “sin offering” in any way. But the “guilt” and suffering that our Lord bore for us can legally and justly be finally placed upon the head of Satan and he will have to be punished with suffering and death for the guilt of the redeemed as well as his own guilt in causing so much suffering and pain to the world. The guilt and punishment that our Lord has redemptively and salvifically borne substitutionally for the redeemed community will ultimately and finally be rolled back punitively upon the head of the originator of sin, Satan.
So what I have said can be summarized by saying that the word “atonement” does not always have a salvific and “sin offering” meaning. It just means that “justice” is being done. The Law is being upheld legally. In the case of the redeemed it is a salvific term leading to forgiveness and eternal life. Christ as the “sin offering” has borne the punitive guilt of the Law for the redeemed and made “atonement” for them. The redeemed are declared “at one” with the demands of the Law. In the case of the lost, atonement is only in a punitive sense leading to suffering and eternal death, because they have no substitutionary sin offering to bear their guilt for them. These are just my thoughts on the issue under discussion and I am open to other thoughts on this. – Bill Diehl Jr
Shea, William H. Journal of the Adventist Theological Society. Azazel in the Pseudepigrapha. Spring 2002.
Helm, Robert. Andrews University Seminary Studies. Azazel in Early Jewish Tradition. Autumn 1994
AtIssue
Questions on Doctrine
The Meaning of Azazel
http://www.sdanet.org/atissue/books/qod/q34.htm
Power Thesaurus
https://www.powerthesaurus.org/azazel/synonyms
Adventist Defense League
Some Parallels Between the Scapegoat and Satan. https://www.youtube.com/watch?v=thBYrn2w1lQ
The Church Father’s Said This About the Scapegoat. https://www.youtube.com/watch?v=k-zTDVd0ycY
Open Mic: The Sanctuary, the Scapegoat, and the Ten Commandments. https://www.youtube.com/watch?v=CCNPa3CJguA
Recently, a well known apologist accused Seventh-day Adventists of being a cult. One challenge among several issued was to answer the accusation that we believe Satan is our sin bearer (the scapegoat of Leviticus 16.), and that Michael is Jesus. Join Pastor Myers and the Living Manna Online Church as he seeks to answer these accusation. There is a dialogue regarding Michael which begins at marker 14:21, however, for the purpose of this post please forward to the Bible study style sermon regarding the Scapegoat that begins at 3:21:30. Please get your Bibles and follow along. Thank you and God bless.
Another presentation Pastor Ivor Myers, Atonte Myers, and the Patel brothers. https://www.youtube.com/watch?app=desktop&v=PaoKG62bkk4
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