Azazle / Scapegoat and the Sanctuary service

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Lets look at the Sanctuary service ceremony in short detail and look at some of the significant aspects of it. According to Lev 16:7-10 , there were two goats brought by Aaron the high priest to the door of the sanctuary for the atonement sacrifice for the congregation. He casts lots and one of the goats was for the Lord and was killed and one was to be kept alive and offered as a scapegoat or for Azazle.

Now according to nearly all of the scriptures concerning atonement it takes the shedding of blood to make that atonement or for the cleansing of sin to take place. However, in verse 10 we see the word atonement used for the scapegoat part of the ceremony. How could this be since the goat was kept alive and set free to die in the wilderness without shedding of blood? Confusing? Let's continue a little further.

In Lev 16:20-22 we find that this part of the day of atonement was the last thing done during Yom Kippir or the day of atonement. Verse 20, "After he had made an end of reconciling the Holy Place , and the tabernacle of the congregation and the altar, he shall bring the live goat,"

So let's look at what we have so far:
1. All of the reconciling for sins had been done.

2. The live goat shed no blood but was set free to die alone in the wilderness.

So what is meant by the word atonement used in verse 10?

Atonement defined is : To reconcile or a satisfaction for wrong doing, expiation etc.

Now considering both goats were presented before the Lord initially and the atonement was the removal of all sins from the congregation the scapegoat seems to be alluding to the final dispensation of sin upon Satan himself. I say this because it was the final part of a ceremony which was designed to cleanse the sins of Israel away. Also, all of the sins of Israel were placed on this goats head.

 

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Most Bible scholars agree, that the word Azazle has a strong connotation to satan or something separated from God. So a conclusion that this was a symbol of Christ does not have a good foundation. Azazle was symbolic of the final dispensation of sin placed on satan at the end of the thousand year period..and from the Great Controversy...

Important truths concerning the atonement are taught by the typical service. A substitute was accepted in the sinner's stead; but the sin was not canceled by the blood of the victim. A means was thus provided by which it was transferred to the sanctuary. By the offering of blood the sinner acknowledged the authority of the law, confessed his guilt in transgression, and expressed his desire for pardon through faith in a Redeemer to come; but he was not yet entirely released from the condemnation of the law. On the Day of Atonement the high priest, having taken an offering from the congregation, went into the most holy place with the blood of this offering, and sprinkled it upon the mercy seat, directly over the law, to make satisfaction for its claims. Then, in his character of mediator, he took the sins upon himself and bore them from the sanctuary. Placing his hands upon the head of the scapegoat, he confessed over him all these sins, thus in figure transferring them from himself to the goat. The goat then bore them away, and they were regarded as forever separated from the people.{GC 420.1}

 

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Scripture tells us that at the Second Coming, Christ comes with his angels and resurrects the saints and they rise up to the cloud of angels and Christ takes His saints to heaven and the earth is emptied of its inhabitants. Satan is left to wander the earth alone during the Millennium, as at the coming of Christ the wicked are slain and the earth is left empty and desolate for the 1,000 years and we see it in Revelation 20.

Revelation 20
King James Version (KJV)
1And I saw an angel come down from heaven, having the key of the bottomless pit and a great chain in his hand.
2 And he laid hold on the dragon, that old serpent, which is the Devil, and Satan, and bound him a thousand years,
3 And cast him into the bottomless pit, and shut him up, and set a seal upon him, that he should deceive the nations no more, till the thousand years should be fulfilled: and after that he must be loosed a little season.

During the millennium, the thousand-year period of which Revelation 20 shows us, Satan's will be bound or his influence over the earth will be restricted, and Christ will reign with His saints
Now Revelation 19 and 20 belong together; there is no break between these chapters. They describe Christ's coming (Rev. 19:11-21) and immediately continue with the millennium, their sequence indicating that the millennium or 1000 years begins when Christ returns.

It is only the devil and all the evil angels who will inhabit Earth during the 1,000 years. The events of these 1,000 years were foreshadowed in the scapegoat ritual of the Day of Atonement in Israel's sanctuary service. On the Day of Atonement the high priest cleansed the sanctuary with the atoning blood of the Lord's goat. Only after this atonement was fully completed did the ritual involving Azazel, the goat that symbolized Satan, begin. Laying his hands on its head, the high priest confessed "'all the iniquities of the children of Israel, and all their transgressions, concerning all their sins, putting them on the head of the goat'" (Lev. 16:21). And the scapegoat was sent into the wilderness, "'an uninhabited land'" (Lev. 16:22).

There is no one for Satan to deceive for 1000 years. The expression, "bottomless pit," as is evident from other scriptures, is used to represent the earth in a state of confusion and darkness.

 

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Concerning the condition of the earth "in the beginning," the Bible record says that it " was without form, and void; and darkness was upon the face of the deep." (Gen. 1:2) The word translated here "DEEP" is the same in that REV. 20:1-3 is rendered "BOTTOMLESS PIT " Satan is actually on the earth for the 1000 years with the desolation left behind as no one is alive as the wicked are left dead after the Second Coming and described in Jeremiah.

Jeremiah 4
King James Version (KJV)
23 I beheld the earth, and, lo, it was without form, and void; and the heavens, and they had no light.
24 I beheld the mountains, and, lo, they trembled, and all the hills moved lightly.
25 I beheld, and, lo, there was no man, and all the birds of the heavens were fled.
26 I beheld, and, lo, the fruitful place was a wilderness, and all the cities thereof were broken down at the presence of the Lord, and by his fierce anger.
27 For thus hath the Lord said, The whole land shall be desolate; yet will I not make a full end.

 

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God instructed Moses to build as His earthly dwelling place (Ex. 25:8) the first sanctuary that functioned under the first (old) covenant (Heb. 9:1). This was a place where people were taught the way of salvation. About 400 years later the permanent Temple in Jerusalem built by King Solomon replaced Moses' portable tabernacle. After Nebuchadnezzar destroyed that Temple, the exiles who returned from Babylonian captivity built the second Temple, which Herod the Great beautified and which the Romans destroyed in A.D. 70.

The New Testament reveals that the new covenant also has a sanctuary, one that is in heaven. In it Christ functions as high priest "at the right hand of the throne of the Majesty." This sanctuary is the "true tabernacle which the Lord erected, and not man" (Heb. 8:1, 2). At Mount Sinai Moses was shown "'the pattern,'" copy, or miniature model of the heavenly sanctuary (see Ex. 25:9, 40). Scripture calls the sanctuary he built "the copies of the things in the heavens," and its "holy places... copies of the true" (Heb. 9:23, 24). The earthly sanctuary and its services, then, give us special insight into the role of the heavenly sanctuary.

Throughout, Scripture presumes the existence of a heavenly sanctuary or temple (e.g., Ps. 11:4; 102:19; Micah 1:2, 3). In vision, John the revelator saw the heavenly sanctuary. He described it as "the temple of the tabernacle of the testimony in heaven" (Rev. 15:5) and "the temple of God... in heaven" (Rev. 11:19). There he saw the items that the furnishings of the holy place of the earthly sanctuary were modeled after, such as seven lampstands (Rev. 1:12) and an altar of incense (Rev. 8:3). And he saw there also the ark of the covenant which was like the one in the earthly Holy of Holies (Rev. 11:19).
The heavenly altar of incense is located before God's throne (Rev. 8:3; 9:13), which is in the heavenly temple of God (Rev. 4:2; 7:15; 16:17). Thus the heavenly throne room scene (Dan. 7:9, 10) is in the heavenly temple or sanctuary. This is why the final judgments issue from God's temple (Rev. 15:5-8).

It is clear, therefore, that the Scriptures present the heavenly sanctuary as a real place (Heb. 8:2, NEB), not a metaphor or abstraction. The heavenly sanctuary is the primary dwelling place of God.

 

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The message of the sanctuary was a message of salvation. God used its services to proclaim the gospel (Heb. 4:2). The earthly sanctuary services were "a symbol [parabole in Greek—a parable] for the present time then present"—until Christ's first advent as Heb. 9:9-10, "Which was a figure for the time then present, in which were offered both gifts and sacrifices, that could not make him that did the service perfect, as pertaining to the conscience;10 Which stood only in meats and drinks, and divers washings, and carnal ordinances, imposed on them until the time of reformation" and "Through symbol and ritual God purposed by means of this gospel-parable to focus the faith of Israel upon the sacrifice and priestly ministry of the world's Redeemer, the 'Lamb of God,' who would take away the sin of the world (Gal. 3:23; John 1:29)."

The sanctuary illustrated three phases of Christ's ministry1) the substitutionary sacrifice,(2) the priestly mediation, and (3) the final judgment.

We see the Substitutionary Sacrifice. Every sanctuary sacrifice symbolized Jesus' death for the forgiveness of sin, revealing the truth that "without shedding of blood there is no remission" (Heb. 9:22). Those sacrifices illustrated the following truths:

1. God's judgment on sin. Because sin is a deep-seated rebellion against all that is good, pure, and true, it cannot be ignored. "The wages of sin is death" (Rom. 6:23).
2. Christ's substitu
tionary death. "All we like sheep have gone astray;... and the Lord has laid on Him the iniquity of us all" (Isa. 53:6). "Christ died for our sins according to the Scriptures"(1 Cor.15:3).

3. God provides the atoning sacrifice. That sacrifice is "Christ Jesus, whom God set forth to be a propitiation by His blood, through faith" (Rom. 3:24, 25). "For He [God] made Him [Christ] who knew no sin to be sin for us, that we might become the righteousness of God in Him" (2 Cor. 5:21). Christ the Redeemer took the judgment of sin upon Himself. Therefore, "Christ was treated as we deserve, that we might be treated as He deserves. He was condemned for our sins, in which He had no share, that we might be justified by His righteousness, in which we had no share. He suffered the death which was ours, that we might receive the life which was His.'With his stripes we are healed'[Isa. 53:5]."

The sacrifices of the earthly sanctuary were repetitive. Like a story, this ritual parable of redemption was told and retold year after year. By contrast, the Antitype—the actual atoning death of our Lord—took place at Calvary once for all time (Heb. 9:26-28; 10:10-14).

On the cross the penalty for human sin was fully paid. Divine justice was satisfied. From a legal perspective the world was restored to favor with God (Rom. 5:18). The atonement, or reconciliation, was completed on the cross as foreshadowed by the sacrifices, and the penitent believer can trust in this finished work of our Lord.

 

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If the sacrifice atoned for sin, why was a priest necessary?
The priest's role drew attention to the need for mediation between sinners and a holy God. Priestly mediation reveals the seriousness of sin and the estrangement it brought between a sinless God and a sinful creature. "Just as every sacrifice foreshadowed Christ's death, so every priest foreshadowed Christ's mediatorial ministry as high priest in the heavenly sanctuary.'For there is one God, and one Mediator between God and men, the Man Christ Jesus'(1 Tim. 2:5)."

1. Mediator and atonement. The application of the atoning blood during the mediatorial ministry of the priest was also seen as a form of atonement (Lev. 4:35). The English term atonement implies a reconciliation between two estranged parties. As the atoning death of Christ reconciled the world to God, so His mediation, or the application of the merits of His sinless life and substitutionary death, makes reconciliation or atonement with God a personal reality for the believer.
The Levitical priesthood illustrates the saving ministry Christ has carried on since His death. Our High Priest, serving "at the right hand of the throne of the Majesty in the heavens," functions as a "Minister of the sanctuary and of the true tabernacle which the Lord erected, and not man" (Heb. 8:1, 2).

The heavenly sanctuary is the great command center where Christ conducts His priestly ministry for our salvation. He is able "to save to the uttermost those who come to God through Him, since He ever lives to make intercession for them" (Heb. 7:25). Therefore, we are encouraged to come "boldly to the throne of grace, that we may obtain mercy and find grace to help in time of need" (Heb. 4:16). In the earthly sanctuary the priests carried out two distinct ministries—a daily ministry in the holy place, or first apartment (see chapter 4 of this book) and a yearly ministry in the Most Holy Place, or Second Apartment. Those services illustrated Christ's priestly ministry.

2. The ministry in the holy place. The priestly ministry in the holy place of the sanctuary could be characterized as a ministry of intercession, forgiveness, reconciliation, and restoration. A continual ministry, it provided constant access to God through the priest. It symbolized the truth that the repentant sinner has immediate and constant access to God through Christ's priestly ministry as intercessor and mediator (Eph. 2:18; Heb. 4:14-16; 7:25; 9:24; 10:19-22).

When the penitent sinner came to the sanctuary with a sacrifice, he laid his hands on the head of the innocent animal and confessed his sins. This act symbolically transferred his sin and its penalty to the victim. As a result, he obtained forgiveness of sins. As The Jewish Encyclopedia states: "The laying of hands upon the victim's head is an ordinary rite by which the substitution and transfer of sins are effected." "In every sacrifice there is the idea of substitution; the victim takes the place of the human sinner."

 

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The blood of the sin offering was applied in one of two ways: a. If it was taken into the holy place, it was sprinkled before the inner veil and placed on the horns of the altar of incense (Lev. 4:6, 7, 17, 18). b. If it was not taken into the sanctuary, it was placed on the horns of the altar of burnt offering in the court (Lev. 4:25, 30). In that case the priest ate part of the flesh of the sacrifice (Lev. 6:25, 26, 30). In either case, the participants understood that their sins and accountability were transferred to the sanctuary and its priesthood.

"In this ritual parable the sanctuary assumed the penitent's guilt and accountability—for the time being at least—when the penitent offered a sin offering, confessing his errors. He went away forgiven, assured of God's acceptance. So in the antitypical experience, when a sinner is drawn in penitence by the Holy Spirit to accept Christ as his Saviour and Lord, Christ assumes his sins and accountability. He is freely forgiven. Christ is the believer's Surety as well as his Substitute."
In type and antitype the holy place ministry primarily centers on the individual. Christ's priestly ministry provides for the sinner's forgiveness and reconciliation to God (Heb. 7:25). "For Christ's sake God forgives the repentant sinner, imputes to him the righteous character and obedience of His Son, pardons his sins, and records his name in the book of life as one of His children (Eph. 4:32; 1 John 1:9; 2 Cor. 5:21; Rom. 3:24; Luke 10:20). And as the believer abides in Christ, spiritual grace is mediated to him by our Lord through the Holy Spirit so that he matures spiritually and develops the virtues and graces that reflect the divine character (2 Peter 3:18; Gal. 5:22, 23)."
The ministry in the holy place brings about the believer's justification and sanctification.

The Final Judgment. The events on the Day of Atonement illustrate the three phases of God's final judgment. They are (1) the "premillennial judgment" (or "the investigative judgment") which is also called the "pre-Advent judgment"; (2) the "millennial judgment"; and (3) the "executive judgment" which takes place at the end of the millennium.

 

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Now lets look at the ministry in the Most Holy Place. The second division of the priestly ministry is primarily sanctuary-centered, revolving around the cleansing of the sanctuary and of God's people. This form of ministry, which focused on the Most Holy Place of the sanctuary and which only the high priest could perform, was limited to one day of the religious year.

The cleansing of the sanctuary required two goats—the Lord's goat and the scapegoat (Azazel in Hebrew). Sacrificing the Lord's goat, the high priest made atonement for "the Holy Place [actually the Most Holy Place in this chapter], the tabernacle of meeting [the holy place], and the altar [of the court]" (Lev. 16:20; cf. 16:16-18).

Taking the blood of the Lord's goat, which represented the blood of Christ, into the Most Holy Place, the high priest applied it directly, in the very presence of God, to the mercy seat—the cover of the ark containing the Ten Commandments—to satisfy the claims of God's holy law. His action symbolized the immeasurable price Christ had to pay for our sins, revealing how eager God is to reconcile His people to Himself (cf. 2 Cor. 5:19). Then he applied this blood to the altar of incense and to the altar of burnt offering which on every day of the year had been sprinkled with the blood representing confessed sins. The high priest thereby made an atonement for the sanctuary, as well as the people, and brought about cleansing of both (Lev. 16:16-20, 30-33).
Next, representing Christ as mediator, the high priest took upon himself the sins that had polluted the sanctuary and transferred them to the live goat, Azazel, which was then led away from the camp of God's people. This action removed the sins of the people that had been symbolically transferred from the repentant believers to the sanctuary through the blood or flesh of the sacrifices of the daily ministry of forgiveness. In this way the sanctuary was cleansed and prepared for another year's work of ministry (Lev. 16:16-20, 30-33). And thus all things were set right between God and His people.

The Day of Atonement, then, illustrates the judgment process that deals with the eradication of sin. The atonement performed on this day "foreshadowed the final application of the merits of Christ to banish the presence of sin for all eternity and to accomplish the full reconciliation of the universe into one harmonious government under God."

 

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So lets look back at Azazel, the scapegoat. "The translation 'scapegoat" (escape goat) of the Hebrew azazel comes from the Vulgate caper emissarius, "goat sent away" (Lev. 16:8, RSV, KJV, margin). A careful examination of Leviticus 16 reveals that Azazel represents Satan, not Christ, as some have thought. The arguments supporting this interpretation are:

(1) the scapegoat was not slain as a sacrifice and thus could not be used as a means of bringing forgiveness. For 'without shedding of blood is no remission'(Heb. 9:22);

(2) the sanctuary was entirely cleansed by the blood of the Lord's goat before the scapegoat was introduced into the ritual (Lev. 16:20);

(3) the passage treats the scapegoat as a personal being who is the opposite of, and opposed to, God (Leviticus 16:8 reads literally,'One to Yahweh and the other to Azazel'). Therefore, in the setting of the sanctuary parable, it is more consistent to see the Lord's goat as a symbol of Christ and the scapegoat—Azazel—as a symbol of Satan."

So lets go to the different phases of the judgment. The scapegoat ritual on the Day of Atonement pointed beyond Calvary to the final end of the sin problem—the banishment of sin and Satan. The "full accountability for sin will be rolled back upon Satan, its originator and instigator. Satan, and his followers, and all the effects of sin, will be banished from the universe by destruction. Atonement by judgment will, therefore, bring about a fully reconciled and harmonious universe (Eph. 1:10). This is the objective that the second and final phase of Christ's priestly ministry in the heavenly sanctuary will accomplish." This judgment will see God's final vindication before the universe.

The Day of Atonement portrayed the three phases of the final judgment:

The removal of sins from the sanctuary relates to the first, or pre-Advent, investigative phase of the judgment. It "focuses on the names recorded in the Book of Life just as the Day of Atonement focused on the removal of the confessed sins of the penitent from the sanctuary. False believers will be sifted out; the faith of true believers and their union with Christ will be reaffirmed before the loyal universe, and the records of their sins will be blotted out."

The banishment of the scapegoat to the wilderness symbolizes Satan's millennial imprisonment on this desolated earth, which begins at the Second Advent and coincides with the second phase of the final judgment, which takes place in heaven (Rev. 20:4; 1 Cor. 6:1-3). This millennial judgment involves a review of the judgment on the wicked and will benefit the redeemed by giving them insight into God's dealings with sin and those sinners who were not saved. It will answer all the questions the redeemed may have about God's mercy and justice (see chapter 26).

The clean camp symbolizes the results of the third, or executive, phase of the judgment, when fire destroys the wicked and cleanses the earth (Rev. 20:11-15; Matt. 25:31-46 2 Peter 3:7-13)