The Messianic prophecy in Isaiah 53, plus the testimony of Peter and the author of Hebrews, show that Jesus fulfilled the azazel goat's role by bearing sin.
Charles Whitaker, focusing upon the saccharine altar calls issued by evangelical preachers to "throw your sins upon Jesus," a rite generally accompanied by a hymn such as George Root's "Cast Thy Burden Upon the Lord," explains that thes. . .
On the Day of Atonement, the one goat's blood cleansed the altar of all the sins, while the azazel took them away. Jesus Christ fulfilled both these roles.
The goat for azazel (complete removal) bore the sins of the nation out of sight. Jesus Christ likewise had our iniquities laid on Him, and He bore them.
While the church of God has long taught that the azazel goat of Leviticus 16 represents Satan bearing part of the blame for man's sins, the present series has shown that this view has no biblical support. David Grabbe concludes the series with several comm. . .
In the pivotal ritual on the Day of Atonement, two goats play significant and separate roles to represent specific divine purposes within the process of salvation. As David Grabbe explains, understanding the role of the live goat hinges on recognizing whos. . .
The offering on the Day of Atonement is unique in that it is a singular offering in two parts, each goat representing a separate aspect of Christ's sacrifice. In Part Three, David Grabbe explains why the goat of departure cannot be connected to the binding. . .
There are three components to Christ's composite sacrifice for our salvation: His death through the shedding of His blood, His body, and His resurrection.
Martin Collins, focusing upon the misconception of Jesus Christ as a physical rather than a spiritual Messiah, asserted that both foes and friends of Jesus realized that He, having come as God incarnate, brought unusual insight and wisdom with authority an. . .
The sin of Adam and Eve led to three prophecies that outline God's plan to remedy this grim situation. The conflict ends with the Christ destroying Satan.
In the book of Ezekiel, God exposes the falsehood behind a common Israelite proverb that earlier generations should be blamed for the present pitiful state.
John Ritenbaugh, suggesting that the prohibition against taking God's name in vain is the least understood commandment, asserts that the names of God (more than 250 mentioned in the Scriptures, eight of them concentrated in Psalm 23) represent the multitud. . .
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