The Seventh-day Adventist (SDA) teaching that Satan is the scapegoat (Azazel) in Leviticus 16 is not merely a theological misstep—it’s a distortion of biblical typology that undermines the sufficiency of Christ’s atonement. By assigning Satan a role in bearing sins, this doctrine echoes ancient heresies and diverts glory from “the Lamb slain from the foundation of the world” (Revelation 13:8).
This blog seeks to expose that error with clarity and conviction. Drawing from Scripture, historical theology, and both SDA defenses and evangelical critiques, we present 10 biblically grounded arguments that dismantle the scapegoat-as-Satan interpretation.
May these truths not only inform minds but also liberate hearts, as the Holy Spirit continues to guide us into all truth (John 16:13). The cross of Christ stands alone as the place where sin was judged, removed, and forever defeated—not by Satan, but by the Savior.
1. The Hebrew Term Azazel Most Likely Means “Removal” — Not Satan
2. Both Goats Represent a Unified Sin Offering — Not a Split Between Christ and Satan
Scriptural Foundation
- The first goat is slain for sin (Isaiah 53:6).
- The second goat bears sin away into the wilderness, symbolizing removal (Isaiah 53:12).
Why the Dichotomy Fails
3. The High Priest Represents Christ — Not Satan
Christ-Centered Fulfillment
Since the priest represents Christ, the goat receiving the sins must also be part of Christ’s redemptive work. The entire ritual points to Jesus — both in His death and in His bearing away of sin.
4. Bearing Sins Is a Messianic Role — Not Satan’s
Scriptural Foundation
The Bible consistently teaches that the act of bearing sins is the exclusive role of the Messiah:
- Isaiah 53:4, 11–12 — “He bore our griefs… He shall bear their iniquities… He bore the sin of many.”
- 1 Peter 2:24 — “He Himself bore our sins in His body on the tree.”
- Hebrews 9:28 — “Christ was offered once to bear the sins of many.”
These passages leave no room for ambiguity: Christ alone bears the sins of humanity.
Undermining Substitutionary Atonement
To assign this role to Satan is to dismantle the uniqueness of Christ’s substitutionary work. It implies that sin-bearing is a shared task — a concept foreign to both Old and New Testament theology.
Typological Integrity
In Leviticus 16, both goats are part of a unified sin offering (Lev. 16:5). The scapegoat, sent away bearing sins, complements the slain goat — together portraying the full scope of Christ’s atonement: death and removal. To reinterpret the scapegoat as Satan fractures this typology and inserts the enemy into the heart of redemption.
Why This Matters
The gospel hinges on the truth that Christ alone bore our sins — in death, in resurrection, and in intercession. Giving Satan any role in that process is not just theologically flawed — it’s spiritually dangerous.
5. The Wilderness Symbolizes Removal — Not Satan’s Domain
Biblical Imagery of the Wilderness
While some Seventh-day Adventists claim the wilderness represents Satan’s confinement (Revelation 20), the Torah paints a different picture. In Levitical law, the wilderness is the place of ceremonial removal — where impurity is sent away from the camp:
- Leviticus 14:40–45 — Leprous stones and garments are removed to the wilderness.
- Numbers 19:3 — The red heifer is slaughtered outside the camp, symbolizing purification.
In these contexts, the wilderness is not a prison — it’s a boundary of separation, where defilement is expelled so that holiness can be preserved within the community.
The Scapegoat’s Journey
The scapegoat in Leviticus 16 is sent alive into the wilderness, bearing the sins of Israel. This act symbolizes the complete removal of sin — not its transfer to Satan’s domain. The goat’s destination is not a place of punishment, but a place where sin is no longer present among God’s people.
Misreading Revelation 20
Revelation 20 describes Satan’s confinement in the abyss — a symbolic prison. But this is eschatological judgment, not a typological fulfillment of Leviticus 16. The scapegoat ritual is about atonement and cleansing, not cosmic incarceration.
Why This Matters
To equate the wilderness with Satan’s prison is to confuse typology with eschatology. The Day of Atonement is a picture of Christ’s redemptive work — not a preview of Satan’s punishment. The wilderness is where sin is removed, not where Satan is enthroned.
6. No Biblical Passage Says Satan Bears Believers’ Sins
Satan’s Scriptural Identity
The Bible is crystal clear about Satan’s role:
- Accuser — “The accuser of our brothers… who accuses them day and night” (Revelation 12:10)
- Tempter — “The tempter came to Him…” (Matthew 4:3)
- Enemy — “Your adversary the devil prowls around like a roaring lion” (1 Peter 5:8)
Nowhere is Satan described as a sin-bearer, let alone one appointed by God to remove sins.
His Fate Is Judgment, Not Redemption
Revelation 20:10 declares Satan’s destiny: “tormented day and night forever and ever.” He is the condemned, not the redeemer. To assign him a role in atonement is to reverse the gospel narrative — making the enemy part of salvation’s solution.
Only Christ Bears Sin
Scripture consistently affirms that Christ alone bears the sins of believers:
- Isaiah 53:4, 11–12
- 1 Peter 2:24
- Hebrews 9:28
To say Satan “bears away” sin is to give him a redemptive function he is never assigned — and never capable of fulfilling.
Why This Matters
The gospel is not a cosmic collaboration. It is Christ’s solo triumph over sin, death, and Satan. To insert the devil into the mechanics of atonement is to diminish the glory of the cross and distort the character of God.
7. The Day of Atonement Foreshadows Christ’s Work — Not Satan’s Punishment
Christ-Centered Fulfillment in Hebrews
Hebrews 9:7–14 draws a direct line from the Day of Atonement to Christ entering the heavenly Holy of Holies with His own blood. This is the New Testament’s inspired interpretation of Leviticus 16 — and it centers entirely on Jesus.
- Hebrews 9:12 — “He entered once for all into the holy places… by means of His own blood.”
- Hebrews 9:14 — “How much more will the blood of Christ… purify our conscience from dead works.”
This is not about Satan’s future punishment. It’s about Christ’s present priestly ministry and completed atonement.
No NT Link Between Satan and Leviticus 16
The New Testament never applies the scapegoat imagery to Satan. Not once. Every reference to sin-bearing, atonement, and sanctuary fulfillment points to Jesus alone — not to a cosmic adversary playing a redemptive role.
Typology vs. Eschatology
The SDA interpretation confuses typology (symbols pointing to Christ’s work) with eschatology (end-time judgment). The Day of Atonement is a shadow of the cross, not a preview of Satan’s confinement. To reinterpret it as Satan’s punishment is to distort the typological intent of the ritual.
Why This Matters
The gospel is not a dual drama starring Christ and Satan. It is a solo act of divine mercy, fulfilled in Jesus’ death, resurrection, and intercession. The Day of Atonement is a vivid portrait of that mercy — not a subplot for the devil.
8. The Scapegoat Is Sent Away Alive — Not Destroyed
Two Goats, One Atonement
Leviticus 16:15 describes the first goat — “for Yahweh” — as slain for sin. But the second goat, the scapegoat, is sent away alive, bearing the sins of Israel into the wilderness. This living removal is not a punishment — it’s a symbol of sin being carried far from God’s people.
Christ’s Resurrection and Intercession
This imagery aligns beautifully with Christ’s resurrection and ongoing intercession:
- He died to atone for sin (like the slain goat).
- He rose and lives forever, bearing our sins away and interceding for us (like the living scapegoat).
Hebrews 7:25 affirms that Jesus “always lives to make intercession” — a living ministry, not a destroyed one.
Satan’s Fate Is Destruction, Not Intercession
Revelation 20:10 declares Satan’s end: the lake of fire. He is judged, condemned, and destroyed — not sent away alive to bear sins. The scapegoat’s survival and mission contradict Satan’s destiny.
Typological Misfit
To equate the scapegoat with Satan is to misread the ritual’s structure. The living goat is part of the sin offering (Lev. 16:5), not a separate figure of judgment. Its role is redemptive, not punitive — a picture of Christ’s living ministry, not Satan’s final doom.
Why This Matters
The scapegoat’s survival is not incidental — it’s essential. It points to the living Christ, who not only died for our sins but carries them away forever. Assigning this role to Satan distorts the gospel and misrepresents the heart of atonement.
9. Jewish and Early Christian Interpretation Never Saw Satan in the Scapegoat
Jewish Tradition: Azazel as Removal, Not Satan
Rabbinic sources like the Mishnah and Talmud interpret Azazel as symbolic of complete removal of sin, not as a personified evil being. The Hebrew root ʿazal means “to go away,” reinforcing the idea of sending sin far from the camp (cf. Psalm 103:12). Ancient Judaism saw the scapegoat as part of a purification ritual — not a demonic figure.
Early Church Fathers: Christ, Not the Devil
Prominent early Christian theologians consistently interpreted the scapegoat as a type of Christ:
- Justin Martyr saw the scapegoat as a symbol of Jesus bearing sins.
- Origen emphasized the goat’s role in removing sin, aligning it with Christ’s work.
- Augustine affirmed that both goats in Leviticus 16 pointed to different aspects of Christ’s atonement.
None of these foundational voices ever suggested the scapegoat represented Satan.
SDA View: A 19th-Century Innovation
The idea that Satan is the scapegoat emerged in the 1800s through Ellen G. White and SDA theology. It has no grounding in historical exegesis — Jewish or Christian. It’s a theological novelty, not a biblical or traditional doctrine.
Why This Matters
The weight of history affirms that the scapegoat typifies Christ’s redemptive work, not Satan’s punishment. To reinterpret it as Satan’s role is to break with centuries of biblical interpretation and insert the enemy into the heart of atonement.
10. The SDA Interpretation Confuses Typology with Eschatology
Typology: Atonement Fulfilled in Christ
Leviticus 16’s Day of Atonement is a type — a symbolic preview of Christ’s once-for-all sacrifice. Hebrews 10:1–14 confirms this:
- “The law has but a shadow of the good things to come…” (v.1)
- “By one offering He has perfected forever those who are being sanctified.” (v.14)
The ritual points to the cross and its application — not to a future cosmic drama involving Satan.
SDA Misstep: Dragging Fulfillment into the End Times
The SDA view reinterprets the scapegoat as Satan and shifts the fulfillment of Leviticus 16 into the eschatological future. This distorts the typology, turning a Christ-centered ritual into a dual drama where Satan shares in sin removal.
Theological Consequence
By assigning part of the atonement to Satan, the SDA doctrine undermines the sufficiency of the cross. It implies that Christ’s sacrifice was incomplete — needing Satan to “finish the job.” This contradicts the gospel’s declaration: “It is finished” (John 19:30).
Why This Matters
Typology is meant to exalt Christ. Eschatology is meant to reveal His final victory. Mixing the two — and inserting Satan into the process — confuses the message and corrupts the meaning. The Day of Atonement is not about Satan’s punishment. It’s about Christ’s triumph.
Here’s a polished and compelling conclusion for your article, tying together the theological critique with clarity and conviction:
Conclusion: One Atonement, One Sin-Bearer — Christ Alone
The SDA claim that Satan is the scapegoat in Leviticus 16 collapses under the weight of biblical and historical evidence:
- Lexical clarity: Azazel most likely means “removal,” not a personal name for Satan.
- Unified ritual: Both goats form a single sin offering — not a split drama between Christ and the devil.
- New Testament fulfillment: Hebrews 9–10 centers the Day of Atonement on Christ’s once-for-all sacrifice.
- Historical silence: No Jewish or early Christian source ever interpreted the scapegoat as Satan.
To divide the atonement between Christ and Satan is to fracture the gospel. Scripture teaches one sin-bearer — Jesus Christ alone. The scapegoat is not a future role for the devil, but a vivid picture of Christ’s completed work: carrying our sins away forever (Psalm 103:12; Isaiah 53:6; Hebrews 9:28).
Scapegoat in Leviticus 16 – SDA vs. Biblical Interpretation
| Category | SDA Interpretation | Biblical Interpretation |
|---|---|---|
| Identity of the Scapegoat (Azazel) | Represents Satan | Represents Christ’s work of removing sins from His people |
| Meaning of “Azazel” | A personal name for the devil | Likely means “complete removal” or “the goat of removal” (Hebrew root ʿazal) |
| Role in Atonement | Satan bears the sins of the righteous at the end of time | Christ alone bears and removes sins (Isa. 53:4, 1 Pet. 2:24, Heb. 9:28) |
| Who Bears Sin? | Satan | Christ |
| Timing of Fulfillment | Future (post-atonement, at Satan’s binding in Rev. 20) | Fulfilled at the cross and applied by Christ’s ongoing intercession |
| Destination of the Goat | Wilderness = Satan’s symbolic prison | Wilderness = place outside the camp signifying complete removal of sin (Lev. 14:40–45) |
| Relation to the First Goat | Two unrelated figures: First goat = Christ, second goat = Satan | Two goats = one sin offering (Lev. 16:5) — both aspects fulfilled in Christ |
| Theological Implication | Part of sin removal is dependent on Satan | All sin removal is Christ’s work — salvation is 100% God’s doing |
| Support from OT/NT | None — built on extra-biblical interpretation (Ellen G. White) | Strong OT–NT connection: Lev. 16, Isa. 53, Heb. 9–10 |
| Historical Support | No Jewish or early Christian writer taught this view before SDAism | Consistent with ancient Jewish and early Christian interpretation (scapegoat = Christ) |
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