Sin and human nature affect everyone in society—from king to commoner—but God has covered sin from every angle in the sacrifice of His Son, fulfilling Leviticus 4-5.
David Grabbe, focusing on Leviticus 16:20-21 and Isaiah 53:4-6, 11-12, builds the case that the Azazel Goat symbolizes Christ's bearing our grief, pain, and iniquity on the cross. This second goat in the Atonement sin offering, serving as a type of Jesus C. . .
Pentecost contains an implicit promise of God's intervention and an answer to Satan's tactics as he grows ever more active in his attempts to wear us out.
There must be something to prove we are one with Christ, engrafted as part of Him and in union with the Father and the Son. John Ritenbaugh asserts that that something is the manner in which we conduct our life, and we must be living in conformity to the s. . .
The meal offering represents the fulfillment of the second great commandment, "You shall love your neighbor as yourself." Here is how to understand this offering.
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. . .
The first goat is a blood sacrifice to cleanse the altar. The second goat—the 'azazel' or 'complete removal'—is led away and freed (not bound by a chain).
Charles Whitaker countermands some Protestant commentators' attempts to equivocate the real intent of Hebrews 10:9 by wrongly asserting that Paul therein contends that the Law (or, according to some, the Old Covenant) has been done away. The thrust of this. . .
Some say the scapegoat (azazel) prefigures the Devil, others say it has been fulfilled by Jesus. Tradition teaches one thing; Scripture reveals another.
In Part Two, we considered the first two of the four elements found in God's instructions on the Feast of Tabernacles, particularly in Leviticus 23:40-43. ...
The Day of Atonement is not about Satan, but about the complete cleansing from sins through Christ. The Passover is not a sin offering, but a peace offering.
In this sermon, John Ritenbaugh expounds the symbolism of the blood as a witness in I John 5:6. Blood atonement, referenced 427 times in the Bible, dramatically magnifies the seriousness God places on the consequences of sin. Only blood can atone for sin (. . .
It is an unusual fact that the subjects of God's spring holy days and firstborns appear in the same contexts. Here is what this means to us.
Abel brought an offering that was acceptable to God, while Cain—who must have been given the same instructions—did not. One possible explanation for Cain's inappropriate offering can be inferred from Genesis 3:13-15 ...
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